M&im 


\ - 'f,  F:  f-i  1 


MiiMl/vaHiRA‘fRO"Hn 


THE 


BOOK  OF  THE  HOLY  ROSARY. 


A 

POPULAR  DOCTRINAL  EXPOSITION 

OF  ITS 

FIFTEEN  MYSTEEIES, 

MAINLY  CONVEYED  IN 

SELECT  EXTRACTS  FROM  THE  FATHERS  AND  DOCTORS  OF  THE  CHURCH. 


WITH  AN  EXPLANATION  OF  THEIR 


CORRESPONDING  TYPES  IN  THE  OLD  TESTAMENT. 


A PRESERVATIVE  AGAINST  UNBELIEF. 


BY  THE 


REV.  HENRY  FORMBY,  V 

OF  THF.  THIRD  ORDF.R  OF  ST  DOMIKIO. 


30  fulLpap  JHliistrations, . 


wmm^. 


']  e'SiiK- 


DESIGNED  BY  C.  CL  A SEN,  D.  MOSLER,  AND  J.  IE  POWElf)  f 


“ Intellectuiii  da  inihi  et  vivam.” — Ps.  CXVIII,  144. 


NEW  YORK: 

PUBLISHED  BY 

THE  CATHOLIC  PUBLICATION  SOCIETY, 

No.  9 WARREN  STREET. 

1872. 


,Flo 


obstat. 


Fr.  Petrus  Mackey,  O.P. 


Emprmtatur. 

^ H.  E.  Manning,  Archiep,  Westmon. 

ApRILIS  II.  A.D.  1872. 


Attenta  relatione  ad'"-  Rev'^^  P.  Mackey  super  opere  Rev'^'-  H.  Formby  cui  titulus, 
“The  Book  of  the  Holy  Rosary,”  idem  typis  mandari  permittimus. 


Geo.  Vincentius  King, 

Prior  Provincialis,  O.P. 


Dabam  apud 
WOODCHESTER, 


die  XIX.  Aprilis  iSTa. 


N.B. — All  rights  of  translation  and  international  reproduction  reserved. 


DEDICATION 


TO  THE  MEMBERS  OF  THE  CONFRATERNITY  OF 
THE  HOLY  ROSARY. 

St  Paul  says,  “ I will  pray  with  the  spirit,  and  I will  pray  with  the  understanding 
also”  (1  Cor.  xiv.  15).  It  cannot  but  be  the  greatest  joy  to  us  to  know  tbat  the 
Devotion  of  the  Holy  Rosary  which  St  Dominic  received  from  the  most  Blessed 
Virgin  Mother  of  God,  and  of  which  the  great  Dominican  Order  has  ever  been  the 
chief  and  foremost  preacher,  is  now  spread  over  the  earth  as  the  waters  cover  the  sea. 
May  it  be  our  earnest  and  persevering  purpose  to  bend  every  effort  of  ours,  however 
small  they  may  be,  to  bring  about  not  only  that  the  Devotion  of  the  Holy  Rosary 
be  even  still  more  widely  extended  over  the  earth,  but  that  the  knowledge  of  God’s 
Holy  Incarnation,  Passion,  Death,  and  Resurrection,  and  of  the  glories  of  His  most 
Blessed  Virgin  Mother  and  His  Saints,  may  always  go  hand  in  hand  with  the  devo- 
tion; so  that  the  knowledge  of  God  may  also  come  to  cover  the  earth  as  the 
waters  cover  the  sea  (Isa.  xi.  9). 

To  you,  then,  dear  fellow-members  of  the  Confraternity,  I hasten  to  offer  the  ensuing 
pages,  the  fruits  of  such  humble  efforts  towards  attaining  this  great  and  holy  end,  as 
could  be  made  by  your  attached  servant  in  Christ, 


H.  FORMBY. 


^ANCTA  MARIA  IMMACUjLATA  ORA  PRO  POPULO. 


THE 

BOOK  OF  THE  HOLY  BOSARY. 

o 

TO  THE  CHEISTIAH  EEADER. 


BRIEF  ADMONITION  ON  THE  BENEFIT  OF  ASSOCIATING 
KNOWLEDGE  WITH  PRAYER. 

St  Paul,  in  so  many  places,  and  so  urgently,  exhorts  all  “ to  walk  worthy  of  God, 
pleasing  Him  in  all  things,”  by  bearing  fruit  in  every  good  work,  and  by  “ increasing 
in  hioivledge  ” (Col.  i.  10);  that  a priest  possessed  of  leisure  could  not  but  seek  to 
employ  his  time  in  trying  to  offer,  if  possible,  an  acceptable  help  to  his  fellow-Christians 
in  their  efforts  to  please  God  increasing  in  knoivledge^ 

Taking  a lesson  from  the  wisdom  of  the  Church  (who,  in  prescribing  to  her  Clergy 
and  Religious  Communities  a system  of  prayer  in  common,  uses  especial  care  that  the 
Breviary  employed  Tor  this  end  shall  be  the  richest  possible  repertory  of  knowledge 
ranging  through  the  Sacred  Scriptures,  Patristic  Theology,  and  Biographies  of  Saints), 
and  the  conclusion  could  not  but  plainly  appear,  that  the  knowledge  of  God  and  the 
spirit  of  prayer  were  always  intended  to  be  yoked  together,  and  that  the  happiest 
fruits  were  to  be  looked  for  from  their  union.  Knowledge  by  itself  alone,  St  Paul 
says,  puffeth  up  (1  Cor.  viii.  1),  and  ignorant  piety  borders  on  superstition;  it  is  their 
union  that  tends  to  make  the  Christian. 

But  if  knowledge  and  prayer  are  always  intended  to  be  yoked  together,  there 
certainly  will  be  found  in  use  in  the  great  body  of  the  faithful,  at  least  some  one 
well  beloved  and  universally  accej)ted  form  of  prayer,  to  whose  nature  it  would 
likewise  belong  to  be  in  a similar  manner  associated  with  knowledge,  and  which  in 
consequence  could  not  fail  to  possess  capacities  for  conferring  upon  the  general 
body  of  the  faithful  benefits  similar  in  kind  to  those  which  accrue  to  the  Clergy 


VI 


To  the  Christian  Reader. 


from  the  use  of  their  Breviary.  And  what  other  can  this  be  than  the  Devotion  of 
the  Holy  Rosary,  with  the  beautiful  system  of  popular  Theology  contained  in  its 
fifteen  mysteries  1 Again,  like  the  Breviary,  the  Rosary  enjoys  the  privilege  of  being 
either  the  joyous  social  prayer  of  a multitude  or  the  pious  exercise  of  complete 
solitude.  And  in  either  case,  the  use  of  the  Devotion  makes  the  same  demand 
upon  the  mind  of  the  pious  reciter,  for  a knowledge  of  the  particular  mystery 
w^hich  at  the  moment  happens  to  be  under  contemplation. 

It  remained,  then,  but  to  endeavour  to  collect  together  a volume  of  such  doctrinal 
explanatory  matter,  relating  to  each  of  the  fifteen  mysteries,  as  would  suffice  to  store 
the  mind  with  the  knowledge  requisite  to  enable  the  act  of  the  intelligence  easily 
and  pleasantly  to  accompany  the  words  of  the  prayer ; and  thereby  to  offer  the  valuable 
twofold  benefit  of  bringing  a perceptible  access  of  continually  growing  relish  for  the 
practice  of  the  devotion,  as  also  a pleasant  and  acceptable  aid,  in  what  St  Paul 
declares  to  be  the  very  necessary  labour  of  endeavouring  to  please  God  “ hy  growing 
in  hioivledgei'^ 

The  book  will  be  seen  to  consist  in  substance  of  a selection  of  extracts  chiefly  taken 
from  the  writings  of  the  great  Saints  and  Doctors  of  the  Church,  nearly  all  of  them  pro- 
bably now  for  the  first  time  accessible  in  the  English  language.  Great  care,  however, 
has  also  been  taken  to  point  out  the  several  stages  or  steps  in  the  progress  of  the  Divine 
work  of  human  redemption,  to  which  each  of  the  fifteen  mysteries  bears  its  respective 
and  most  instructive  testimony.  To  the  above  has  likewise  been  added  a somewhat 
new  feature,  in  the  careful  comparison  of  each  mystery  with  its  corresponding  types 
in  the  Old  Testament.  This  has  been  done  as  well  for  the  sake  of  the  general  preser- 
vative efficacy  against  unbelief,  which  such  an  insight  into  the  marvellous  methods  by 
which  Divine  Wisdom,  long  ages  ago,  has  prepared  the  way  for  the  Christian  mysteries, 
could  not  but  be  calculated  to  have  on  the  mind ; as  also  for  the  sake  of  the  new  and 
beautiful  light  which  the  comparison  with  the  type  is  frequently  found  to  reflect  upon 
the  mystery  itself. 

That  it  may  then  please  God,  the  Giver  of  all  good,  to  bless  a labour  continued 
through  many  years, in  order,  dear  Reader,  to  assist  you  to  please  God  by  “increasing 
in  knowledge,’^  is  the  earnest  prayer  in  your  behalf  of  your  very  humble  servant 
in  Christ, 

The  Authob. 

St  Peter’s  Priory,  Hinckley, 

Easter  Monday y 1872. 


TABLE  OF  CONTENTS 


PAGE 

GENEEAL  INTRODUCTION—  ' . .1 

I.  The  Duty  of  Taking  Pains  to  acquire  the  Knowledge  of  God. 

, 11.  The  Benefit  of  studying  the  Sacred  Scriptures. 

III.  The  Testimony  of  the  Types  and  Figures  of  the  Old  Testament. 


FART  L— THE  FIVE  JOYFUL  MYSTERIES. 

CHAP. 

I. — Introduction  to  the  Joyful  Mysteries,  typified  in  the  Ark  of  the  Covenant 

BROUGHT  BY  KiNG  DaVID  TO  MoUNT  SlON  ......  6 

II.— THE  ANNUNCIATION 12 

III.  — Scripture  Types.  1.  The  Comparison  between  Eve  and  Mary.  2.  Anna  the 

Mother  of  Samuel  . . . . . . . .17 

IV. — THE  VISITATION  OF  ST  ELIZABETH 23 

V. — Scripture  Types.  1.  The  Ark  of  the  Covenant  in  the  House  of  Obededom. 

2.  The  Bush  burning  with  Fire  but  not  consumed  . . . .26 

VI.— THE  NATIVITY 30 

VII. — Scripture  Types.  1.  The  Fleece  of  Gideon.  ^2.  The  Manna  that  came  down 

FROM  Heaven  .........  35 

VIII.— THE  PRESENTATION  OF  JESUS  IN  THE  TEMPLE  ....  38 

IX. — Scripture  Types.  1.  Samuel  presented  to  the  High  Priest.  2.  Moses  allowed 

to  see  the  Promised  Land  .......  41 

X.— THE  FINDING  OF  JESUS  IN  THE  TEMPLE 44 

XL — Scripture  Types.  1.  The  Sorrow  of  iiis  Parents  for  the  Absence  of  Tobias. 

2.  The  Joyful  Meeting  on  his  Return  ......  47 


PART  II.—THE  FIVE  SORROWFUL  MYSTERIES. 

I. — Introduction  to  the  Sorrowful  ^Iysteries  typified  by  the  Hostility  shown 

TO  the  Rebuilding  of  Jerusalem  ......  49 

II.—THE  AGONY  AND  PRAYER  OF  JESUS  IN  THE  GARDEN  ...  55 

* 


viii  Contents. 

CHAP.  PAGE 

III.  — Scripture  Types.  1.  The  Prater  of  Elias  for  the  Dead  Child.  2.  The 

AVeariness  of  Elias  for  the  Sins  of  the  People  . . . ' . 59 

IV. — JESUS  IS  SCOURGED  AT  THE  PILLAR 62  , 

V.  — Scripture  Types.  1.  Job  smitten  by  Satan.  2.  The  Rainbow  the  Sign  of 

Mercy  in  the  Heavens  .......  66 

VL— JESUS  IS  CROWNED  AVITH  THORNS.  .....  70 

A’’!!. — Scripture  Types.  1.  The  Victim  of  Sacrifice  caught  in  the  Thorns. 

2.  The  Prophet  whom  his  Friend  exposed  to  the  Lions  . . .73 

VIII.— JESUS  CARRIES  HIS  CROSS 76 

IX. — Scripture  Types.  1.  Isaac  carrying  the  AVood  of  the  Sacrifice.  2.  David 

GOING  forth  with  HIS  ShEPHERD’s  StAFF  AGAINST  GOLIATH  . . 79 

X.— JESUS  DIES  ON  THE  CROSS 82 

XL — Scripture  Types.  1.  The  Fountain  of  the  River  in  Paradise.  2.  The  Pas- 
chal Lamb.  3.  The  Passage  of  the  Red  Sea.  4.  The  Prayer  of  Moses 
ON  THE  Mount.  5.  The  Brazen  Serpent  in  the  AVilderness.  6.  The 
Rock  which  yielded  sweet  AVater  ......  90 


PART  III.— THE  FIVE  GLORIOUS  MYSTERIES. 

I. — INTRODUCTION  TO  THE  GlORIOUS  MySTERIES  TYPIFIED  BY  THE  SONG  OF  TrIUMPH 

OF  THE  Three  Children  in  the  Furnace  . . . . .94 

iL— THE  RESURRECTION  OF  JESUS  FROM  THE  DEAD  ...  99 

III. — Scripture  Types.  1.  Jonas  is  cast  out  from  the  Whale’s  Belly.  2.  Samson 

BURSTS  HIS  Bands  ........  105 

IV. — THE  ASCENSION  OF  JESUS  INTO  HEAVEN  . . . .110 

V.— Scripture  Types.  1.  The  High  Priest  enters  the  Holy  of  Holies.  2.  Elias 

IS  TAKEN  UP  INTO  HeAVEN  . . . . . . .114 

VL— THE  MISSION  OF  THE  HOLY  GHOST 116 

VII. — Scripture  Types.  1.  The  Law  given  on  the  Holy  Mount.  2.  The  Sacrifice 

CONSUMED  WITH  Fire  from ‘Heaven  ......  121 

VIII.— THE  ASSUMPTION  OF  THE  BLESSED  VIRGIN  ....  125 

IX. — Scripture  Types.  1.  The  Queen  of  Saba  goes  up  to  Jerusalem  to  see  the 

Glory  of  Solomon.  2.  Judith  returns  with  the  Head  of  Holofernes  . 128 

X.— THE  CORONATION  OF  THE  BLESSED  VIRGIN  . . . 132 

XI. — Scripture  Types.  1.  The  Raising  of  the  Jewess  Esther  to  the  Royal  Throne 

OF  Persia.  2.  The  Intercession  of  Queen  Esther  for  her  People  . 137 


LIST  OF  ILLUSTEATIONS 


FRONTISPIECE— “Types  of  the  Crucifixion”  . J.  H.  Powell. 
Ornamental  Title  Page  . . . R.  BucMer. 


FART  L— THE  JOYFUL  MYSTERIES. 


INTRODUCTION. — The  Ark  of  the  Covenant  brought 
King  David  to  the  Mount  Sion 

BY 

Drawn  by 

C.  Clasen 

Opposite 
to  page 

6 

I.— THE  ANNUNCIATION  ..... 

D.  Hosier 

12 

SCMPTUEE  Types  Aclam  banished  from  Paradise 

(The  Prayer  of  Anna  . 

1 J.  H.  Powell 

17 

IL— THE  VISITATION  ..... 

D.  Hosier 

23 

f The  Ark  in  the  house  of  Obededom  . 
Scripture  Types  •<  The  Bush  which  burned  with  Fire  and  was 
( not  consumed  .... 

1 /.  E.  Powell 

26 

III.— THE  NATIVITY  ...... 

D.  Hosier 

30 

SCRIPTUEB  Types  r w 

(The  Manna  that  came  from  Heaven 

J-  J.  H.  Powell 

35 

IV.— THE  PRESENTATION  ..... 

D.  Hosier 

38 

SCRIPICEE  Types  Infant  Samuel  presented  to  Eli 

(Moses  sees  the  Promised  Land 

I J.  H.  Powell 

41 

V.— THE  FINDING  OF  JESUS  IN  THE  TEMPLE 

D.  Hosier 

44 

(The  Sorrow  of  Anna  for  the  Absence 
Scripture  Types  ■<  Tobias  .... 

(The  Joy  for  the  Return  of  Tobias  . 

of 

J.  II.  Powell 

47 

FART  IL— THE  SORROWFUL  MYSTERIES. 


INTRODUCTION. — The  Rebuilding  of  Jerusalem  in  Straitness 
OF  Times  ....... 


I.— THE  AGONY  IN  THE  GARDEN  . . . . 

( The  Prayer  of  Elias  for  the  Dead  Child 
Scripture  Types  •<  The  Weariness  of  Elias  for  the  Sins  of  the 
( People  ..... 


II.— THE  SCOURGING  AT  THE  PILLAR  . 


Scripture  Types 


(Job  smitten  by  Satan 

(The  Rainbow  of  many  Colours 


} 


C.  Clasen  49 

D.  Hosier  .55 

J.  II.  Powell  59 

D.  Hosier  62 

/.  11.  Powell  66 


X 


List  of  Illustmtions. 


III.— THE  CROWNING  WITH  THORNS 

(The  Ram  caught  in  the  Thorns 
1 Daniel  in  the  Den  of  Lions  . 


Scripture  Types 


IV. 


V.- 


-THE  CARRIAGE  OF  THE  CROSS 

(Isaac  carries  the  Wood  of  the  Sacrifice 
(David  goes  forth  against  Goliath 


Scripture  Types 


-THE  CRUCIFIXION  . . . . 

(The  Fountain  in  Paradise 

Scripture  Types  Paschal  Lamb  . 

bCRiPTURE  TYPES  Passage  of  the  Red  Sea 

(The  Rock  in  the  Wilderness 


Drawn  by 

Opposite 
to  page 

I).  Mosler 

70 

J.  H.  Powell 

73  ‘ 

D.  Mosler 

76 

J.  H.  Powell 

79 

C.  Clasen 

82 

J.  H.  Powell 

90 

J.  H.  Powell 

91 

FART  IIL— THE  GLORIOUS  MYSTERIES. 


INTRODUCTION. — The  Song  of  Triumph  in  the  Flajies  of 
THE  Furnace  ...  .... 

I.— THE  RESURRECTION  ...... 

Scripture  Types  Prophet  Jonas 

(Samson  bursts  the  Bands  of  the  Philistines 

IL— THE  ASCENSION  ...... 

(The  High  Priest  enters  into  the  Holy  of 
Scripture  Types  < Holies  ..... 

(Elias  taken  uj)  from  Earth  . 

III. — THE  MISSION  OF  THE  HOLY  GHOST 

(The  Law  given  on  the  Holy  Mount  . 
Scripture  Types  •<  The  Sacrifice  consumed  by  Fire  from 
( Heaven  ..... 

IV. — THE  ASSUMPTION 

(The  Visit  of  the  Queen  of  Saba  to  King 
Scripture  Types  ■<  Solomon  ..... 

(Judith  returns  with  the  Head  of  Holof ernes 

V.— THE  CORONATION  ...... 

Scripture  Types  ^oyal  Throne  . . 

(Queen  Esther  intercedes  for  her  People 


(7.  Clasen 

94 

D.  Mosler 

99 

J.  II.  Powell 

105 

D.  Mosler 

110 

J.  H.  Powell 

114 

D.  Mosler 

116 

J.  H.  Powell 

121 

J.  H.  Powell 

125 

J.  H.  Powell 

128 

J.  H.  Powell 

132 

J.  H.  Powell 

137 

SHORT 

BIOGRAPHICAL  NOTICES 

OF  THE 

PRINCIPAL  FATHERS  AND  OTHERS,  EXTRACTS  FROM  WHOSE  WRITINGS 
OCCUR  IN  THE  ENSUING  PAGES. 


D.  Amedeus  Castro  Costa  was  born  of  noble 
parents  near  Vienne,  in  Qaul,  and  surpassed  the 
nobility  of  his  birth  in  the  blamelessness  of  his 
life,  and  in  his  virtues  and  erudition.  He  be- 
came a professed  monk  of  the  Cistercian  Order, 
in  the  Monastery  of  Altecumba,  and  was  made 
Bishop  of  Lausanne,  about  the  year  a.d.  1144. 

St  Alphonses  Liguori  was  born  of  noble 
parentage  in  the  kingdom  of  Naples,  a.d.  1696  ; 
and  was  ordained  priest  A.D.  1725.  In  a.d.  1732 
he  commenced  the  work  of  founding  the  Con- 
gregation of  the  Most  Holy  Redeemer.  At  the 
command  of  Pope  Clement  XIII.  he  became 
Bishop  of  St  Agatha  of  the  Goths,  and  died  full 
of  merits  2d  August  1789,  in  his  90th  year. 
He  was  canonised  A.D.  1839,  and  further  dis- 
tinguished by  being  pronounced  Doctor  of  the 
Universal  Church,  a.d.  1871. 

St  Aj^drew  of  Crete  was  born  at  Damascus, 
or,  as  some  Greek  authorities  say,  at  Triodium, 
and  passed  a large  portion  of  his  life  as  a monk 
in  Jerusalem,  on  which  account  he  has  often 
been  quoted  as  St  Andrew  of  Jerusalem.  He 
was  present  by  command  of  Theodore,  Patriarch 
of  Jerusalem,  at  the  sixth  (Ecumenical  Council, 
in  the  year  a.d.  680.  His  writings  have  a place 
in  the  13th  volume  of  the  Bibliotheca  Patrum. 

St  Anselm,  Doctor  of  the  Universal  Church, 
was  born  in  Piedmont,  a.d.  1033.  In  his  27th 
year  he  entered  the  Monastery  of  Bee  in  Nor- 
mandy as  novice,  of  which  he  rose  to  become 
Prior  and  subsequently  Abbot.  In  a.d.  1093  he 
was  consecrated  Archbishop  of  Canterbury,  and 
took  possession  of  his  See  in  the  December  of 
that  year.  He  passed  some  years  in  forced 
exile,  and  died  at  Canterbury,  aged  76,  a.d. 
1109.  Though  his  writings  have  unhappily 
ceased  to  be  generally  studied,  St  Anselm  will 
always  remain  known  as  one  of  the  great  lights 
of  Christendom. 

St  Athanasius,  Doctor  of  the  Universal 
Church,  was  born  a.d.  300,  and  brought  up  at 
Alexandria,  under  its  Bishop,  Alexander,  with 
whom  he  went  to  the  Council  of  Nice.  He  took 
a leading  part  in  resisting  the  false  doctrines  of 
Arius,  and  became  an  object  of  great  hatred  to 
the  Arian  party.  He  succeeded  Alexander  in 
the  See  of  Alexandria,  from  which  he  was  fre- 
quently driven  into  exile  by  the  persecution  of 
the  Arians,  but  died  there  in  peace  A.D.  373. 

St  Augustine  of  Africa,  Doctor  of  the 
Universal  Church,  was  born  a.d.  354,  atTagaste, 
in  Nurnidia,  kept  a school  of  rhetoric  in  Milan, 
and  was  baptized  in  the  year  388  by  St  Ambrose. 
In  A.D.  392  he  was  ordained  priest  by  Valerius, 
Bishop  of  Hippo,  and  shortly  afterwards  was 
made  Bishop.  His  writings,  in  which  ho  has 
interpreted  the  Sacred  Scripture,  defended  and 


brought  out  the  doetrine  of  the  Church,  and 
refuted  the  heresies  of  his  time,  are  almost  count- 
less. He  died  a.d.  430,  and  his  life  belongs  to 
the  history  of  the  Church  at  that  time. 

St  Bernard,  Doctor  of  the  Universal  Chureh, 
was  born  in  the  year  a.d.  1091.  His  parents 
were  of  noble  family,  his  father  being  Jocelyn, 
a Burgundian  Count,  owner  of  the  Castle  of 
Fontaines,  and  his  mother  a daughter  of  Count 
Bernard  of  Montbar.  He  was  brought  up  at  a 
school  attached  to  the  Collegiate  Church  of 
Chatillon,  on  the  Seine,  and  in  his  22d  year 
entered  as  novice  into  the  Cistercian  Monas- 
tery of  Citeaux.  Two  years  afterwards,  he  be- 
came Abbot  of  Clairvaux,  in  the  diocese  of 
Langres.  He  died  a.d.  1153,  and  his  life  may  be 
said  to  belong  to  that  of  the  Universal  Church, 
as  well  in  consequence  of  his  writings  as  through 
his  eloquence  as  a preacher. 

St  Buonaventure,  Doctor  of  the  Universal 
Church,  was  attracted  early  in  life  to  the  Fran- 
ciscan Order,  from  having  owed  his  life  while  a 
child  of  four  years  to  the  prayers  of  St  Francis. 
He  taught  publicly  at  the  University  of  Paris, 
was  created  Cardinal  by  Pope  Gregory  X.,  and 
made  Bishop  of  Albano.  He  is  famous  for  his 
writings  and  for  being  a master  of  the  spiritual 
life. 

F.  Camphausen,  a learned  Jesuit,  author  of 
“Passio  Christi  Adumbrata”  and  other  works. 

St  Cyril  of  Alexandria  was  born  in  Alex- 
andria, and  was  nephew  to  Theophilus  of  Alex- 
andria. He  succeeded  to  the  Patriarchal  See  of 
Alexandria  in  the  year  A.D.  412,  a time  when 
heresies,  and  particularly  that  of  Nestorius, 
were  bi '.aking  out  on  all  sides,  to  all  of  which 
he  strenuously  opposed  himself.  He  presided 
at  the  Council  of  Ephesus  as  the  Legate  of  Pope 
Celestine. 

St  Ephrem  the  Syrian  was  brought  up  under 
monastic  discipline  from  a very  early  age.  Be- 
coming a deacon  of  the  Church  of  Edessa,  he 
would  not  receive  any  higher  order.  St  Ephrem’s 
writings  are  much  admired  for  their  eloquence. 
He  died  in  the  year  378,  at  a very  advanced 
age. 

St  Epipiianius  was  born  in  Palestine,  from 
whence  he  journeyed  to  Egypt ; returning  thence 
to  Palestine,  he  built  the  monastery  called  the 
Old  AD.  (Vetus  AD.)  of  which  he  became  the 
head.  About  the  year  A.D.  368  he  was  made 
Bishop  of  Salamis  in  Cyprus. 

George  of  Nicomkdia  flourished  about  the 
year  a.d.  880.  He  commenced  his  career  as 
archive  keeper  for  tlie  chief  church  of  Constan- 
tinople, and  afterwards  became  Metroi)olitan  of 
Nicornedia. 

St  Ger.manus  W'as  born  at  Constantinople, 


xii  Biograj^Mcal  Notices. 


and  at  an  early  age  attached  to  the  metropolitan 
Church,  He  was  made  Bishop  of  Cyzicum, 
from  which  See  he  was  promoted  to  become 
I’atriarch  of  Constantinople.  Unable  to  restrain 
the  Emperor  Leo,  the  Isaurian,  and  to  bring  him 
to  a better  mind,  he  abdicated  his  dignity  in 
the  year  A.D.  730,  and  died  in  retirement  in 
the  year  ad.  733. 

St  Hesychius,  the  Presbyter  of  Jerusalem. 
Nothing  is  known  with  certainty  of  his  life, 
but  he  has  gained  great  repute  as  a writer  of 
homilies.  Cave  thinks  that  he  died  A.D.  609, 

St  Ildephonsus  of  Toledo  was  born  of  a 
noble  family  in  Toledo,  and  found  in  Eugenius, 
the  then  Archbishop  of  Toledo,  the  patron  of 
his  early  studies.  He  went  to  study  at  Hispalis 
under  St  Isidore,  and  became  a professed  monk 
in  the  Monastery  of  Agalia,  of  which  he  was 
chosen  as  the  head.  He  was  in  great  repute  for 
his  learning  and  piety,  and  in  the  year  657  suc- 
ceeded to  the  See  of  Toledo. 

St  Peter  Chrtsologus,  Doctor  of  the  Uni- 
versal Church,  was  promoted  to  the  Archiepis- 
copal  See  of  Ravenna  by  St  Sixtus  III.  Pope. 
He  was  famous  for  his  learning,  and  died 
A.D.  450. 

St  John  Chrysostom,  Doctor  of  the  Universal 
Church,  was  born  about  a.d.  344,  at  Antioch, 
and  promoted  to  the  priesthood  in  that  city. 
He  was  raised  to  the  Patriarchal  See  of 
Constantinople  A.D.  398.  He  became  an  object 
of  dislike  to  the  Imperial  family  from  his 
apostolic  liberty  of  speech,  and  was  more  than 
once  driven  from  his  See  into  exile.  He  died 
in  exile  in  the  year  A.D.  407. 

St  John  Damascene  was  born  at  Damascus, 
and  brought  up  in  his  father’s  house  under  the 
tutorship  of  one  Cosmas.  On  the  death  of  his 
father,  he  entered  into  the  service  of  the  reign- 
ing Chaliph  as  his  private  secretary.  Afterwards 
he  went  to  Jerusalem,  where  he  was  ordained 
priest,  and  afterwards  became  a professed  monk 
in  the  Convent  of  St  Saba.  He  distinguished 
himself  as  a defender  of  orthodoxy  against  both 
Nestorians,  Eutychians,  and  Iconoclasts.  He 
died  about  the  year  a.d,  750.  His  writings  are 
held  in  great  esteem. 

Leo  the  Emperor — He  succeeded  his  father 
Basilius  on  the  throne  of  Constantinople  in  the 
year  886,  and  from  his  proficiency  in  both 
theological  and  other  learning,  he  is  commonly 
called  the  Wise  Man  or  Philosopher.  He  was 
more  renowned  for  his  writings,  of  which  a great 
number  are  extant,  than  for  his  military  feats. 
He  died  a.d.  961. 

Ludolph  of  Saxony,  a pious  and  exemplary 
Carthusian  monk  of  the  fourteenth  century, 
famous  for  his  learned  “ Life  of  Christ.” 

Origen  was  born  a.d.  186,  in  Alexandria,  his 
father’s  name  being  Leontius  ; he  is  sometimes 
called  “Adamantine,”  on  account  of  his  in- 
credible application  to  studious  pursuits  in  the 
cause  of  religion.  He  studied  under  St  Clement 
of  Alexandria,  and  on  the  death  of  St  Clement, 
succeeded  him  as  public  teacher  in  the  School 


of  Catechists,  where  he  had  many  celebrated 
scholars.  Origen  caused  great  disturbance  by 
many  of  his  writings,  and  St  Jerome  bears  this 
testimony  of  him,  that  where  he  wrote  well, 
no  one  wrote  better,  and  no  one  worse  when  he 
wrote  ill. 

St  Peter  Damian,  Doctor  of  the  Universal 
Church,  was  born  in  Ravenna,  and  obtained  the 
name  of  Damian  from  an  elder  brother  who  was 
his  guardian.  He  became  a professed  monk  in 
the  monastery  built  near  Eons  Avellanus,  rising 
to  the  ofiice  of  Prior,  and  later  on  to  the  post  of 
Abbot.  He  was  made  a Cardinal  of  the  Roman 
Church  by  Pope  Stephen,  a.d.  1057,  and  was  an 
intimate  friend  of  St  Gregory  VII,,  and  a great 
preacher  of  voluntary  penances,  to  satisfy  Divine 
justice  for  the  sins  and  scandal  of  the  time. 
He  died  peaceably  at  Florence,  a.d.  1072,  in  his 
66th  year. 

St  Proclus  was  in  early  life  private  secretary 
to  St  John  Chrysostom.  In  the  year  a.d.  427, 
he  was  made  Bishop  of  Cyzicum  by  Pope 
Sisinnius.  Proclus  afterwards  retired  to  Con- 
stantinople, on  his  See  being  seized  by  the  monk 
Dalmatius,  and  took  part  in  the  Council  of 
Ephesus,  where  he  boldly  opposed  the  Nestorian 
doctrines.  In  a.d.  434,  he  yielded  to  the  repeated 
solicitations  of  the  people,  and  was  elevated  to 
the  See  of  Constantinople,  where  he  died,  a.d. 
447. 

Theodotus  of  Ancyra  became  Bishop  of 
Ancyra,  in  Galatia,  between  the  years  a.d.  430 
and  440.  He  assisted  St  Cyril  of  Alexandria  in 
combating  the  Nestorian  heresy,  and  was  pre- 
sent at  the  Council  of  Ephesus. 

Thomas  a Kempis  was  born  at  Kempen,  a 
little  town  of  the  diocese  of  Cologne,  a.d.  1380. 
His  father’s  name  was  John,  and  his  mother’s 
Gertrude,  both  being  in  very  humble  life.  He 
received  an  ecclesiastical  education  through  the 
aid  of  an  elder  brother,  and  at  the  age  of  nine- 
teen was  admitted  as  novice  into  the  Augustinian 
house  of  Mount  St  Agnes.  He  remained  five 
years  in  the  noviciate,  and  was  then  professed. 
He  lived  to  the  great  age  of  ninety-two,  and 
died  in  peace  at  his  monastery,  a.d.  1471.  The 
celebrated  book  of  the  “ Imitation  ” has  been 
attributed  by  some  few  to  John  Gerson,  but 
Cardinal  Bellarmine,  besides  other  great  author- 
ities, declare  themselves  perfectly  satisfied  that 
it  is  the  work  of  Thomas  h Kempis. 

St  Thomas  of  Aquin,  Doctor  of  the  Universal 
Church,  was  born  of  noble  parentage  in  the 
kingdom  of  Naples.  Early  in  life  he  joined  the 
Dominican  Order,  and  having  studied  under 
Albertus  Magnus  at  Cologne,  .was  removed  to 
Paris,  in  whose  University  he  became  a Professor. 
St  Thomas  ranks,  together  with  St  Augustine,  as 
one  of  the  greatest  of  the  masters  of  Theological 
Science  who  have  been  raised  up  to  the  Church. 

Timothy  of  Jerusalem — no  certain  details  of 
his  life  have  been  preserved. 

Titus,  Bishop  of  Bostri,  in  Arabia,  flourished 
about  A.D.  362.  His  writings  are  highly  com- 
mended by  St  Jerome. 


GENERAL  INTRODUCTION. 


§ 1.  The  Christian  duty  of  talcing  pams  to  acquire  the  knowledge  of  God. 

§ 2.  The  benefit  of  acquiring  the  knowledge  of  God  from  the  Sacred  Scriptures. 

§ 3.  The  testimony  of  the  types  and  figures  of  the  Old  Testament  to  the  mysteries 
of  the  New. 


§ 1.  The  duty  of  acquiring  the  knowledge  of  God. 


Nothing  can  more  nearly  concern  us  in 
the  business  of  “ working  out  our  salva- 
tion,” which  St  Paul  exhorts  us  to  do  “ in 
fear  and  trembling”  (Phil.  ii.  12),  than 
to  be  sure  (1.)  that  we  have  the  clear 
warranty  of  the  holy  Apostles’  words  for 
what  we  do ; and  (2.)  that  we  are  not 
living  in  the  habitual  disregard  of  any  of 
their  great  precepts,  of  which  we  cannot 
but  very  well  know,  from  the  great  earnest- 
ness with  which  they  are  again  and  again 
l epeated,  that  there  can  be  no  indifference 
to  them  on  our  part  without  the  greatest 
detriment  to  our  souls. 

It  should,  then,  by  no  means  escape  our 
vigilance,  that  St  Peter  most  distinctly 
preaches  the  labour  of  acquiring  the  know- 
ledge of  God  as  a duty  of  religion  incum- 
bent upon  all.  St  Peter’s  words  are,  “ And 
do  you,  brethren,  using  all  diligence,  min- 
ister in  your  faith  virtue,  and  in  your 
virtue  knowledge''  (2  Peter  i.  5).  St  Paul 
also  says  in  substance  exactly  the  same, 
“ Let  youi*  charity  abound  more  and  more 
in  all  knowledge  and  in  all  understanding  ” 
(Phil.  i.  9).  Again,  “See  that  you  walk 
worthy  of  God;  pleasing  Him  in  all  things, 
bearing  fruit  in  every  good  work,  and 
increasing  in  the  knowledge  of  God  " (Col. 
i.  1 0).  Again,  “ Let  us  exhibit  ourselves 
in  all  things  as  ministers  of  God,  in 


chastity,  in  knowledge,  and  in  long  suffer- 
ing” (2  Cor.  vi.  6).  No  one  will  deny 
here  that  the  knowledge  which,  according 
to  the  one  Apostle,  is  to  be  the  companion 
of  charity,  and,  according  to  the  other,  the 
associate  of  virtue,  is  the  “ knowledge  of 
God.” 

That  the  Apostles  are  not  here  insist- 
ing on  anything  that  could  have  a new  or 
strange  sound  to  the  people  of  God,  but 
only  on  old  and  perfectly  faniilar  truth, 
is  plain  the  moment  we  refer  to  the  words 
of  one  of  the  prophets.  Osee,  the  prophet 
of  Israel,  bitterly  complains  of  the  neglect 
and  unworthy  conduct  of  the  degenerate 
priests  of  Israel,  and  says,  “ There  is  no 
knowledge  of  God  in  the  land  ” (Osee 
iv.  1).  And  again,  he  complains,  “My 
people  are  silent  because  they  have  no 
knowledge,”  and  then,  addressing  himself 
to  the  priests  through  whose  neglect  it  had 
come  to  pass  that  the  })eople  were  without 
knowledge,  he  says  to  that  priesthood,  in 
the  name  of  God,  “ Because  thou  hast  re- 
jected knowledge,  I will  reject  thee,  that 
thou  mayest  no  longer  perform  the  func- 
tions of  the  priesthood  to  me  : thou  hast 
forgotten  the  law  of  thy  God,  and  I will 
forget  thee  and  thy  children  " (Osee  iv.  6). 

To  take  pains,  then,  according  to  the 
means  which  it  may  please  God  to  place 

A 


2 


The  Booh  of  the  Holy  Rosary. 


within  our  reach  to  store  the  mind  with 
the  “ knowledge  of  God,”  is  thus,  accord- 
ing to  the  doctrine  of  both  St  Peter  and 
St  Paul,  a clear  and  plain  duty  of  religion, 
and  in  enforcing  this  duty  they  are  not 
enforcing  any  other  except  old  and  familiar 
truth. 

But  for  every  clear  and  plain  duty  of 
religion,  it  must  be  possible  to  bring  for- 
ward good  and  intelligible  reasons.  For 
the  Apostle  never  seeks  for  any  servile 
compliance  with  his  precepts,  but  is  at 
all  times  careful  to  call  only  for  our  reason- 
able compliance,  rationahile  ohsequium 
vestrum  (Rom.  xii.  1).  And  as  nothing 
is  better  fitted  to  encourage  and  animate 
to  the  careful  discharge  of  a duty  than  to 
see  good  and  convincing  reasons  brought 
forward  in  its  favour,  we  may  properly 
pause  here  for  a while  to  review  some  of 
the  grounds  on  which  the  labour  of  ac- 
quiring a knowledge  of  God  claims  to  be 
ranked  as  a plain  duty  of  our  religion. 

It  is  St  Paul,  then,  who  assures  us  that 
to  labour  to  acquire  this  knowledge  is  one 
of  the  ways  by  which  God  is  to  be  pleased ; 
and  what  can  a Christian  desire  better 
than  to  please  God  1 

Again,  it  may  be  easily  perceived  how 
very  necessary  for  the  encouragement  and 
direction  of  Christian  life  is  the  knowledge 
of  God,  from  the  following  consideration. 

St  Paul,  at  the  end  of  his  career,  says, 
“ I have  fought  the  good  fight,  I have  kept 
the  faith.”  Can  we  understand  how  St 
Paul  could  have  been  able  to  do  this 
without  an  adequate  knowledge  of  the 
religion  of  which  he  was  the  preacher,  and, 
apart  from  a corresponding  clear  percep- 
tion of  the  motives  which  it  placed  before 
him,  to  induce  him  to  continue  faithful 
to  his  calling'?  Doubtless,  it  is  perfectly 
true  that  there  will  be  incomparably  higher 
toils  and  dangers  proper  to  the  life  and 
career  of  an  Apostle  of  the  Faith,  than 
can,  in  the  ordinary  course  of  God’s  pro- 
vidence, be  expected  to  become  the  lot  of 
Christian  life  in  general;  but  if  there  is 
one  truth  more  clearly  marked  out  for  our 
guidance  than  another,  it  is,  that  a Chris- 
tian way  of  life  is  in  such  permanent  oppo- 
sition to  the  ways  of  a fallen  world,  that 
every  one  who  at  the  last  may  be  able  to 
say  with  St  Paul,  “1  have  kept  the 


faith,”  will  have  also  to  say  with  the 
Apostle,  “ I have  (in  my  degree  also) 
fought  my  fight.”  The  world  at  the  present 
hour  is  well  known  to  be  full  of  those 
who  make  a mock  of  faith,  and  laugh  at 
all  the  restraints  of  virtue  ; we  are  sur- 
rounded also  by  the  world’s  literature, 
which  in  every  page  insinuates  the  folly 
of  faith  and  the  pleasures  of  a life  free 
from  restraints  ; and  what  sort  of  safety 
can  there  be  for  the  keeping  the  faith  in 
the  case  of  those  who,  weak  and  feeble 
as  they  undoubtedly  will  be  if  they  are 
mere  children  of  nature,  and  unprotected  by 
the  knowledge  proper  to  their  calling,  have 
still  to  take  their  chance  all  the  same, 
such  as  it  may  be,  in  the  arena  of  life  1 

The  knowledge  of  God  may  be  thus 
easily  perceived  to  be  not  less  than  a real 
necessity  of  Christian  life,  and  the  homely 
poet  who  has  said, 

“ They  are  most  firmly  good,  who  best  know  why,” 

has  expressed  a very  great  and  valuable 
truth. 

Again,  our  Lord  says  to  ns,  Be  ye 
perfect,  as  your  Father  in  heaven  is  per- 
fect ” (Matt.  V.  48).  But  it  is  part  of  the 
perfection  of  God  that  He  knows  His  own 
work.  “ Known  unto  the  Lord,”  says 
St  James,  in  the  council  in  Jerusalem, 
“ from  the  beginning  is  His  own  work  ” 
(Acts  XV.  18) ; and  as  God  is  an  object  of 
knowledge  to  Himself  in  His  own  works, 
it  must  plainly  be,  to  say  the  very  least, 
a great  privilege  to  us  to  be  admitted  to 
share  in  the  knowledge  of  God  and  of  His 
w’orks.  And  if  the  Scripture  truly  says 
that  the  fear  of  God  is  the  beginning  of 
wisdom,  how  shall  this  fear  of  God  come 
into  existence  without  a knowledge  of  the 
works  of  God,  of  which  the  Wise  Man  says, 
“ I have  learned  that  all  the  works  of  God 
shall  last  for  ever,  the  works  which  He 
has  done,  that  He  may  be  feared  ” (Eccles. 
iii.  14). 

Again,  the  Wise  Man  says,  “It  is  not 
good  where  the  soul  is  without  know- 
ledge ” (Prov.  xix.  2) ; and  St  Paul  speaks 
of  the  condition  of  the  nations,  as  having 
their  understanding  obscured  by  darkness, 
and  as  alienated  from  the  life  of  God,  by 
the  ignorance  that  is  in  them  (Eph.  iv. 
18).  It  is  thus  perfectly  intelligible  why 


General  Introduction. 


3 


the  apostles  should  so  earnestly  insist  on 
the  truth,  that  a becoming  measure  of 
knowledge  indispensably  belongs  to  the  dig- 
nity of  the  Christian  calling,  and  that  it  is 
impossible  for  those  who  omit  to  improve 
the  talent  confided  to  their  keeping,  and 
to  profit  by  the  opportunities  of  acquiring 
a knowledge  of  God,  which  the  providence 
of  God  puts  in  their  way,  to  have  the 
praise  of  “ walking  worthy  of  their  call- 
ing,” On  the  contrary,  of  such  as  these 
it  must  be  said,  that  it  is  unhappily  they 
who  bring  a very  real  scandal  upon  their 
calling,  and  who  are  in  perpetual  danger 
of  losing  their  faith,  and  of  falling  back 
into  a worse  state  than  that  of  the  heathen, 
“ becoming  alienated  from  the  life  of  God, 
by  the  ignorance  that  is  in  them,”  and 
this  frequently  past  the  power  of  recovery. 

Again,  if  omniscience  is  an  attribute  of 
the  Godhead  itself,  it  would  be  out  of 
harmony  with  the  order  of  the  creation  if 
the  duty  of  acquiring  knowledge,  or,  to  use 
the  language  of  the  apostle,  “ of  increas- 
ing in  knowledge,”  had  not  been  made  an 
integral  part  of  the  Christian  redemption, 
to  those  who,  being  created  in  the  image 
of  God,  are  consequently  fitted  by  nature 
for  the  acquisition  of  knowledge.  God  is 
the  Author  of  human  society,  which  is 
ordered  after  His  image  and  likeness,  and 
in  whatever  degree  the  inroads  made  by 
human  sin  and  perversity  may  have 
deformed  its  likeness  to  the  divine  ori- 
ginal, this  is  never  wholly  effaced.  Now, 
we  invariably  find  that  in  civil  life 
ignorance  is  branded  with  a note  of  dis- 


grace. It  not  only  justly  passes,  in  the 
right-minded  estimate  of  all  sensible  per- 
sons, for  that  which  is  culpable  and  hate- 
ful in  itself,  but  also  justly  operates  to  the 
prejudice  of  the  person  guilty  of  the  ignor- 
ance, by  its  being  the  bar  to  his  admission 
to  all  the  more  honourable  and  eligible  em- 
ployments, whether  of  public  or  private  life. 
The  analogy, therefore,  of  the  divine  govern- 
ment undoubtedly  requires  that  ignorance 
in  religion  should  not  only  be  held  to  be, 
in  like  manner,  a thing  hateful  and  cul- 
pable in  itself,  but  also  that  serious  posi- 
tive forfeits  and  penalties  should  be  in- 
curred by  it  in  the  religious  and  spiritual 
life,  corresponding  to  those  which  ignor- 
ance is  well  known  to  bring  with  it  in  the 
walks  of  civil  life.  That  whole  popula- 
tions, as  well  as  particular  individuals, 
may  most  calamitously  and  largely  forfeit 
the  favour  and  blessing  of  God,  through 
their  culpable  indifferen-ce  to  the  duty  of 
increasing  in  knowledge,  is  unhappily  a 
sad  truth  of  experience,  showing  how 
much  of  human  sin  and  imperfection  still 
remains  in  the  world ; but  we  must  in 
justice  entirely  acquit  the  holy  apostles 
St  Peter  and  St  Paul  from  all  share  in 
the  responsibility  of  this.  For  what  can 
be  plainer  than  that  no  such  culpable 
ignorance  could  exist  anywhere,  if  we 
were  all  as  solicitous  as  we  ought  to  be 
to  give  due  heed  to  the  words  of  the  one 
apostle,  who  says  to  us,  “ Brethren,  I 
would  not  have  you  ignorant,”  and  of  the 
other,  who  says,  “ Using  all  diligence, 
minister  in  your  virtue  knowledge.” 


§ 2.  The  henejit  to  he  derived  from  acquiring  a laiowledge  of  God  from  the 
Sacred  Scriqitures. 


The  Sacred  Scriptures  are  the  divine 
gift  of  a merciful  God,  desiring  the  wel- 
fare and  the  salvation  of  men,  both  in 
this  present  life  and  in  the  life  to  come  ; 
and  they  are  given  for  the  use  of  the 
Christian  people.  Who  will  deny  this? 
The  very  nature  of  the  gift  will  imply 
both  the  custody  and  the  interpreting 
power  of  such  a living  body  as  the 
Church,  to  pledge  its  own  authority  for 
their  authenticity,  and  to  control  and 
regulate  their  use,  so  as  to  secure  them 


from  the  danger  of  misapplication  to  de- 
ception and  other  perverse  ends.  But 
subject  to  this  necessary  and  indispem 
sable  control,  the  Sacred  Scriptures  are 
undeniably  the  good  gift  of  God  for  the 
uses  and  needs  of  the  Christian  people ; 
and  that  it  has  been  the  uniform  tradition 
of  the  Catholic  Church  so  to  deal  with 
them,  none  but  a virulent  fanatic  can 
attempt  to  deny.  There  have  been  excep- 
tional times  and  circumstances,  such  as 
the  age  of  Luther’s  schism,  when  it  was 


4 


The  Book  of  the  Holy  Rosary. 


found  necessary  to  impose  for  a time  an 
unusual  restraint  upon  their  use  and  cir- 
culation. But  allowing  for  such  abnormal 
occurrences,  the  traditional  mind  of  the 
Catholic  Church  with  regard  to  the  Scrip- 
tures is  expressed  in  the  example  of  St 
Jerome,  a doctor  of  the  Universal  Church, 
recommending  the  mother  of  a young 
Koman  lady  to  take  care  that  her  daughter 
was  well  read  in  the  Scriptures,  and  ad- 
vising her  to  begin  with  the  Book  of 
Ecclesiastes,  and  so  to  proceed  to  the 
Books  of  the  Prophets. 

In  the  letter  written  by  command  of 
the  Macchabees  and  the  Jewish  people  to 
the  Senate  of  Sparta,  the  whole  Hebrew 
nation  make  a noble  confession  of  their 
attachment  to  their  Sacred  Scriptures. 
They  desire,  indeed,  to  renew  their  ancient 
friendship  with  the  Spartan  people ; but 
this  not  from  any  sense  of  need,  inasmuch, 
say  they,  ‘‘as  we  have  our  holy  books  for 
our  consolation  ” (1  Macch.  xii.  9).  Again, 
w^hen  our  Lord  makes  His  reply  to  the 
Sadducees,  who  thought  to  propose  an 
unanswerable  difficulty  to  Him,  and  when 
He  says,  “You  err,  being  ignorant  of  the 
Scriptures  and  the  power  of  God  (Matt, 
xxii.  29),  His  words  have  this  effect  for 
all  times,  that  wherever  there  is  found 
ignorance  of  the  Scriptures,  there  will  be 
found  ignorance  of  the  power  of  God,  and 
error.  Again,  nothing  tends  more,  ac- 
cording to  St  Paul,  to  firmness  of  faith 
and  perseverance  than  a knowledge  of 
the  Sacred  Scriptures.  “ Do  thou  con- 
tinue firm  in  those  things  which  thou  hast 
learned  and  which  have  been  intrusted 
to  thee,  knowing  from  whom  thou  hast 
learned  them,  and  because  from  infancy 
thou  hast  known  the  Sacred  Scriptures, 
which  are  able  to  instruct  thee  unto  sal- 


vation” (2  Tim.  iii.  15).  Nothing,  also, 
is  more  confirmatory  of  faith  in  the  apos- 
tolic preaching  and  doctrines  of  the 
Church  than  this  knowledge.  “ The  Jews 
of  Beroea,”  says  St  Luke,  “were  more 
noble  than  those  of  Thessalonica,  for  they 
received  the  Word  with  great  eagerness, 
searching  the  Scriptures  daily  for  the  con- 
firmation of  their  faith”  (Acts  xvii.  11). 
And  when  our  Lord  replied  to  the  reiter- 
ated cavillings  of  the  Jews  in  the  Temple, 
He  said  to  them,  “ Search  the  Scriptures, 
for  in  them  ye  think  ye  have  eternal  life, 
and  it  is  they  that  bear  testimony  of  Me  ” 
(John  V.  39). 

It  may  be  easily  understood  that  the 
revelation  which  it  has  pleased  God  to 
make  of  Himself  to  the  world,  could  not 
possibly  have  possessed  the  requisite  per- 
manent resting-place  in  the  world  without 
being  embodied  in  a written  record  ; and 
such  a written  record  must,  from  the  nature 
of  human  life,  be  vouched  for  by  a living 
keeper  and  guardian,  who  is  able  to  satisfy 
all  reasonable  inquiry.  Here,  however, 
we  are  dealing  with  the  actual  volume  of 
these  inspired  writings  as  the  “/a?i 
accompli  ” of  the  love  and  mercy  of  God, 
the  good  gift  of  God  actually  in  our 
hands  ; and  we  justly  conclude  from  the 
fact  of  the  good  gift,  that  there  is  a holy 
and  good  use  to  be  made  of  it  by  all,  that 
is,  by  each  one  in  his  own  degree.  This 
good  gift  of  the  holy  and  good  God,  who 
causes  His  sun  to  shine  upon  all  alike,  so 
far  as  it  is  used  with  thankfulness  to  the 
honour  of  the  merciful  Giver,  can  but 
bring  a blessing  with  it.  He  who  gave 
the  gift  will  be  sure  to  bless  every  humble 
and  religious  effort  that  is  made  to  turn 
it  to  the  good  account  for  which  He 
Himself  intended  it. 


§ 3.  The  testimony  of  the  types  and  figures  of  the  Old  Testament  to  the  mysteries 

of  the  New. 


With  this  conclusion,  then,  in  the  way 
of  an  encouragement  to  acquiring  a know- 
ledge of  the  Sacred  Scriptures,  we  may 
proceed  to  a brief  word  or  two  touching 
the  value  of  the  confirmatory  evidence 
which  the  Scriptures  of  the  Old  Testa- 
ment bear  in  their  numerous  types  and 


figures  to  the  truth  of  the  Christian  mys- 
teries of  the  New  Covenant.  “ It  is 
these,”  our  Lord  may  still  say  to  us,  as 
formerly  to  the  Jews,  “ that  bear  testi- 
mony of  Me,”  therefore,  “ search  the 
Scriptures.” 

“ I would  not  have  you  ignorant,”  says 


General  Introduction. 


5 


St  Paul,  “ how  our  fathers  passed  through 
the  cloud”  (1  Cor.  x.  1);  and  then  enu- 
merating many  of  the  events  recorded  in 
the  books  of  Moses,  he  says,  ‘‘  These 
things  happened  to  them  in  a figure,  and 
they  are  written  for  our  instruction,  on 
whom  the  ends  of  the  world  are  come  ” 
(1  Cor.  X.  11).  Many  other  instances 
could  be  referred  to  in  St  Paul’s  writings, 
in  which  he  himself  gives  the  figurative 
interpretation  of  the  facts  recorded  in  the 
Old  Testament ; but  for  brevity’s  sake  it 
will  be  sufficient  to  say  here,  that  the 
study  of  the  figurative  sense  of  the  Sacred 
Scriptures  has  always  been  held  in  the 
highest  esteem  in  the  Church,  and  its  con- 
ditions are  thus  laid  down  by  St  Augus- 
tine. There  are  three  things,  according 
to  this  great  doctor,  to  be  observed  in  the 
Scriptures — First,  the  literal  sense  {dic- 
tum proprium) ; secondly,  the  figurative 
sense  of  its  words  {dictum  jiguratum)  : and 
lastly,  the  figurative  or  typical  meaning 
of  its  facts  {factum  Jiguratum).  It  is  the 
latter  of  these,  the  “ figurative  fact,” 
which  constitutes  the  type  or  figure  of 
the  Old  Testament.  And  before  we  pro- 
ceed to  our  task  of  the  exposition  of  the 
mysteries  of  the  Rosary,  in  which  these 
types  and  figures,  or  “figurative  facts,” 
will  be  seen  to  play  so  very  important  a 
part,  we  may  be  reasonably  permitted  a 
brief  remark,  to  point  attention  to  their 
great  value  and  importance  as  instructive 
and  even  entertaining  witnesses  on  the 
Christian  side. 

In  the  first  place,  then,  as  so  many  fig- 
urative facts,  they  are  precisely  the  very 
facts  of  the  sacred  narrative  of  which  the 
apostle  says,  “ Brethren,  I would  not  have 
you  ignorant  of  them.”  For  before  we 
can  attempt  to  appreciate  the  figure,  we 
must,  of  necessity,  first  be  in  possession 
of  an  accurate  knowledge  of  the  fact  ; 
lest,  as  St  Augustine  says,  were  we  to 
withdraw  the  foundation  of  the  fact,  we 
should  be  found,  as  it  were,  to  seek  to 
construct  our  building  in  the  air.  In  this 
respect,  then,  whatever  may  hereafter 
become  of  the  figurative  interpretation, 
the  student  of  the  types  and  figures  of  the 
Old  Testament  at  least  makes  sure  of  a 
certain  amount  of  solid  valuable  know- 
ledge,  gathered  from  the  contents  of  the 


sacred  volume,  consisting  df  the  simple 
narrative  of  the  facts ; and  this,  by  itself 
alone,  will  always  more  than  repay  the 
labour  of  acquiring.  But  when,  in  addi- 
tion to  the  mere  knowledge  of  the  fact, 
the  Christian  reader  comes  into  possession 
of  the  figurative  interpretation,  he,  as  it 
were,  lights  upon  the  discovery  of  some 
new  and  unlooked  for  jewel  or  prize.  The 
inspired  proverb  has  said,  “ Diligently 
prepare  thy  field,  and  afterwards  thou 
shalt  build  thy  house.”  Where  then  can 
there  be  a more  instructive  study  than 
the  one  in  which  we  are  perpetually  find- 
ing new  and  unexpected  proofs  that  God 
Himself,  in  the  most  wonderful  way,  has 
diligently  beforehand  prepared  His  own 
field  in  the  shadows  and  figures  of  the 
ancient  covenant,  that  He  might  after- 
wards build  up  with  the  better  effect  the 
new  edifice  of  our  own  Christian  redemp- 
tion. The  poor  Hebrew  student,  for  ex- 
ample, finds  in  them  the  simple  matter  of 
fact  as  this  happens  to  be  narrated,  and 
alas  ! nothing  whatever  more  than  this. 
To  him  the  wisdom  of  God,  as  it  reveals 
itself  to  the  inquiring  Christian  mind,  in 
all  the  beauty  and  richness  of  figure, 
shadow,  and  parable,  leading  the  under- 
standing into  the  presence  of  truths,  for 
which  the  way  is  seen  to  have  been  pre- 
pared, often  in  so  surprising  and  even 
playful  a manner,  remains  a simple  profit- 
less blank.  Surely  the  Christian,  then,  is 
bound  to  bow  his  head  in  gratitude  and 
admiration,  in  the  presence  of  such  win- 
ning and  beautiful  tokens  of  the  wisdom 
which  he  thus  perceives  “ to  reach  from 
end  to  end  in  its  strength,  and  sweetly  to 
dispose  all  things”  (Wisd.  viii.  1),  that 
they  may  minister  in  their  degree  to  the 
accomplishment  of  the  Divine  purpose  of 
the  redemption  of  man.  Beware,  then, 
good  Christian,  to  whom  God  has  so 
abundantly,  and  without  reserve,  made 
over  all  the  riches  of  His  household,  as  to 
a dear  son,  lest  the  poor  forlorn  Hebrew 
be  found  to  show  that  he  has  a greater 
veneration,  and  a deeper  love  for  the  bare 
letter  of  the  sacred  text,  than  thou,  in 
thy  degenerate  thoughtlessness  and  dis- 
dain, art  found  to  have  for  all  the  trea- 
sures of  its  letter  and  its  spirit  com- 
bined. 


THE  JOY  THAT  WAS  BROUGHT  TO  ALL  MANKIND  THROUGH  MARY,  THE  ARK  OF 
THE  NEW  COVENANT,  PREFIGURED  BY  THE  JUBILEE  OF  THE  WHOLE  PEOPLE  OF 
ISRAEL  ON  THE  OCCASION  OF  THE  ARK  OF  THE  MOSAIC  COVENANT  BEING  BROUGHT 
TO  THE  MOUNT  SION,  THE  CITY  OF  DAVID. 


Behold,”  says  God,  speaking  by  His 
prophet  Isaias,  “ I create  Jerusalem  a re- 
joicing, and  her  people  a joy.”  Although 
God  had  said  to  Adam,  “ In  the  sweat  of 
thy  brow  thou  shalt  eat  bread and  to 
Eve,  “ In  sorrow  shalt  thou  bring  forth 
children,  for  cursed  is  the  earth  for  your 
sake still,  notwithstanding,  even  on  the 


earth,  thus  laid  under  a curse  by  reason  of 
transgression,  days  of  lightness  of  heart 
and  rejoicing  are  to  return  ; for  “ behold 
I create  Jerusalem  a rejoicing,  and  her 
people  a joy”  (Isaias  Ixv.  18). 

In  the  royal  David’s  life,  we  are  per- 
mitted to  see  a figure  of  the  manner  in 
which  it  has  pleased  the  wisdom  of  God 


The  Joy^  brouqht  aqain  to  the  Jh03T  World  by  jVlARY  the 
Ark  of  the  Kew  Covenant 


ARE  PREFIGURED  BY 

THE  JOY  OF  DAVID  AND  ALL  THE  PEOPLE  BRINGING  THE  ARK  OF  THE  COVENANT  TO  THE 

MOUNT  SION. 


7 


Introduction  to  the 

to  work  out  His  scheme  for  the  restoration 
to  the  fallen  world  of  its  forfeited  joy. 
David  began  his  career  in  hardship  and 
privation,  as  the  youngest  and  least 
esteemed  son  of  his  father.  Early  in  life 
he  received  the  divinely-appointed  anoint- 
ing to  his  throne,  of  which  he  did  not 
come  into  possession  till  he  had  reached 
an  advanced  time  of  life,  matured  in 
dangers  and  trials.  He  was  pursued  by 
his  adversary  Saul,  as  if  he  had  been  a 
wild  beast,  over  the  mountains  of  Israel, 
and  was,  as  it  were,  hunted  from  one 
rocky  fastness  to  another.  He  had  thus 
to  pass  through  a long  term  of  watchings 
and  labours,  eating  the  bread  of  sorrow, 
\vhile  patiently  waiting  for  God  to  bring 
about  the  accomplishment  of  His  purpose. 
At  length,  however,  his  own  inspired  words 
were  fulfilled — “ Lamentation  shall  endure 
until  the  evening,  but  in  the  morning 
there  cometh  joy”  (Ps.  xxix.  6).  In  the 
end  joy  came  to  David,  and  it  came  to 
him  through  the  Ark  of  the  Covenant  of 
the  Lord  his  God.  “ Behold,  I create 
Jerusalem  a rejoicing,  and  'her  people  a 
joy.”  From  the  day  that  David  accom- 
plished his  purpose  of  bringing  the  Ark 
of  the  Lord  God  of  Israel,  in  the  midst  of 
the  universal  jubilee  and  acclamations  of 
the  people  of  Israel,  within  the  walls  of 
his  city  on  the  Mount  Sion,  the  Lord 
whom  he  served  began  to  give  him  rest 
from  his  enemies,  and  to  establish  his 
throne.  Then,  in  the  inspired  words  of 
Sacred  Writ,  Mount  Sion  began  to  be 
founded  in  the  exultation  of  the  whole 
earth,  and  attained  the  honour  of  being 
the  city  of  the  great  king  (Ps.  xlvii.  2). 

But  these  things,  as  St  Paul  would  say 
to  us,  happened  to  them  in  a figure,  and 
are  written  for  our  instruction,  on  whom 
the  ends  of  the  world  are  come.  The 
same  came  to  pass  in  like  manner,  as  we 
shall  see,  on  a far  larger  scale  with  the 
whole  of  the  vast  world.  In  the  entire 
world  there  had  been  heard  nothing  but 
the  voice  of  its  lamentation  up  to  its 
eventide,  up  to  the  very  dawn  of  the  morn- 
ing when  Mary  was  chosen  to  be  the  Ark  of 
the  New  Covenant,  and  when  the  Mount 
Sion  became  no  more  in  figure  but  in  truth, 

“ founded  in  the  exultation  of  the  whole 
earth,  the  city  of  the  great  king.” 


Joyful  Mysteries. 

All  the  polished  literature  of  the  world 
before  the  day  of  the  glad  tidings  of  great 
joy,  which  were  accomplished  in  the  Ark 
of  the  New  Covenant,  is  one  continued 
mirror  that  reflects  the  world’s  sorrow 
and  uneasiness,  and  utters  its  voice  of 
lamentation.  The  thought  of  the  future, 
to  the  fallen  world,  is  always  one  that  is 
wrapped  in  gloom,  and  ever,  as  far  as  pos- 
sible, one  to  be  drowned  in  the  sense  of 
present  enjoyment. 

“ Quid  sit  futurum  eras,  fuge  quserere,” 
says  one  of  its  poets,  who  perhaps  best 
of  all  represents  the  pleasant,  witty,  and 
right-minded  intelligence  of  a polished 
man  of  the  world  in  its  palmiest  days — 
“ Never  trouble  about  the  morrow,  but 
enjoy  the  present  hour.” 

Let  not  to-morrow’s  change  or  chance 
Perplex  thee,  but  as  gain 
Count  each  new  day.  Let  beauty’s  glance 
Engage  thee,  and  the  merry  dance, 

Nor  deem  such  pleasures  vain. 

Gloom  is  for  age. 

■ — Horace,  Martin’s  Version.’'^ 

“ The  time  of  our  life,  says  the 
heathen,”  in  the  Book  of  Wisdom,  “is 
short  and  full  of  weariness.  There  is 
no  comfort  in  the  end  of  a man,  nor  has 
any  one  ever  been  knowm  to  return  from 
the  dead.  For  we  are  born  out  of  nothing, 
and  afterwards  we  shall  be  as  if  we  had 
never  been.  Since  the  breath  in  our 
nostrils  is  as  it  were  smoke,  and  our 
speech  is  as  it  were  a spark  wherewith 
our  hearts  have  movement,  the  which 
when  it  is  put  out  our  body  becomes 
dust,  and  our  spirit  is  dissolved  as  though 
it  were  thin  air,  and  our  life  vanishes  as 
the  vapour  which  is  dispersed  by  the  rays 
of  the  sun,  being  overpowered  by  its  heat. 
Wherefore  come,  let  us  enjoy  all  the  good 
things  upon  which  we  can  lay  our  hands. 
Let  us  fill  ourselves  with  costly  wines  and 
ointments,  let  not  the  flower  of  our  time 
slip  away  from  us.  Let  us  crown  our- 
selves with  roses  before  they  fade,  for 
this  is  our  lot  and  this  is  our  portion.” 
(Wisdom  ii.  1,  &c.) 

There  is  no  effectual  balm  in  the  fallen 
world  for  the  knowledge  of  the  dread 

* Quern  sors  dierum  cunque  dabit,  lucro 
Appone,  iiec  dulces  amores 

Sperne  puer,  ncque  tu  choreas, 

Donee  vireuti  canities  abest 

Morosa.  — Hor.,  Od.  ix.  Lib.  I. 


8 


The  Book  of  the  Holy  Rosary, 


necessity  of  tlie  deatli  that  is  to  come,  and 
which  is  mercilessly  to  put  an  end  to  all 
its  joy.  The  thought  of  it  can  never  be 
excluded.  There  it  stands,  and  say  what 
you  will,  do  what  you  will,  it  persists  to 
utter  its  voice  of  lamentation. 

For  all  must  view  Cocytus’  pitchy  tide 
Meandering  slow — .... 

Land,  home,  and  winsome  wife  must  all  be  left, 

And  cypresses  abhorred 

Alone  of  all  the  trees 

That  now  your  fancy  please 

Shall  shade  his  dust  who  was  a little  while  their 

lord.  — Horace,  Martiris  Version* 

Yet  so  natural  to  the  whole  being  and 
constitution  of  the  human  soul  is  the 
thought  of  joy,  and  so  inborn  is  the  desire 
to  lire  in  a continual  state  of  rejoicing, 
that  this  can  but  be  one  of  the  surviving 
lineaments  of  the  original  condition  of  the 
soul,  as  it  came  forth  from  the  hands  of 
its  Divine  Creator.  To  crown  the  head 
with  roses  only  before  they  fade”  may 
doubtless  be  a poor,  erring  mortal’s  best 
actual  attempt,  in  the  absence  of  a better, 
to  seize  hold  of  the  joy  for  which  his 
nature  tells  him  he  has  ample  capacities  ; 
but  who  can  fail  to  perceive  that  in  thus 
acting  he  is  but  seizing  upon  the  short- 
lived counterfeit,  while  true  joy  is  eluding 
his  grasp. 

In  the  first  book  of  the  Sacred  Writ  we 
have  the  secret  of  the  world’s  joyless  exist- 
ence fully  revealed.  The  original  joyous 
condition  of  the  creation  has  been  forfeited, 
and  a life  of  penal  labour  has  been  sub- 
stituted, to  be  terminated,  beyond  all 
doubt,  at  some  unknown  time  by  death ; 
but  which  in  the  meantime,  in  particular 
cases,  may  also  be  vastly  embittered  by 
the  injustice,  cruelty,  and  unnatural  con- 
duct of  others,  as  also  by  the  personal 
visitations  of  many  different  mental  and 
bodily  ailments,  the  result  of  our  own 
fault  or  misfortune.  “ Why  hast  thou 
eaten  of  the  fruit  of  the  tree  of  which  I 
commanded  thee  that  thou  shouldest  not 
eat?”  said  God  to  Adam.  “Therefore, 
cursed  is  the  earth  in  thy  work ; by 

* Visendus  ater  flumine  languido 
Cocytus  errans,  .... 

Linquenda  tellus  et  domus  et  placens 
Uxor,  neque  harum  quas  colis  arborum 
Te  prseter  invisas  cupressus 

Ulla  brevem  dominum  sequetur. 

— Hor.,  Lib.  I.  Ode  xiv. 


labours  shalt  thou  eat  of  it  all  the  days 
of  thy  life,  until  thou  return  to  the  earth 
whence  thou  art  taken  ; for  dust  thou  art, 
and  unto  dust  shalt  thou  return”  (Gen. 
iih  19).  God  might  have  dealt  with  the 
two  first  transgressors  of  His  law  as  He 
dealt  with  the  rebel  angels,  whom  “He 
reserves  in  everlasting  chains  in  darkness” 
(St  Jude).  He  might  have  shut  out  from 
them  even  the  hope  of  any  amelioration 
of  their  condition.  But  God  loves  mercy 
as  well  as  judgment  (Ps.  xxxv.  2);  and 
while  a certain  measure  of  present  conso- 
lation is  not  denied  to  them,  they  receive 
a distinct  pledge  which  opens  up  a pros- 
pect of  hope  for  the  future.  A promise 
is  given  to  them  of  one  to  be  born  who 
shall  crush  the  head  of  the  serpent,  their 
subtle  adversary  and  betrayer.  When 
this,  therefore,  shall  be  accomplished, 
then  there  wdll  be  a fountain  of  joy  once 
more  open  for  the  whole  earth. 

In  the  meantime,  the  great  secret  of 
life,  as  taught  and  inculcated  by  the 
Divine  Wisdom,  is  something  totally 
distinct  from  the  vain  attempts  at  seizing 
the  counterfeit  joy  “ of  crowning  the  head 
with  roses  before  they  fade.”  The  people 
of  God  are  made  to  understand  that  such 
happiness  as  is  still  to  be  found  in  this 
life  is  obtainable  only  in  a life  of  honour- 
able industry  and  labour,  cheered  and 
sustained  by  looking  forw^ard  in  faith  to 
the  accomplishment  of  the  Divine  pro- 
mises, as  it  were,  anticipating  the  joy 
which  God  had  pledged  Himself  to  give 
back  to  the  earth.  It  was  said  to  the 
people  of  God,  “ that  it  was  better  to  go 
into  the  house  of  mourning  than  into  the 
house  of  feasting,  for  in  it  might  be  found 
a useful  warning  as  to  the  end  of  all  men; 
for  the  heart  of  the  wise  is  where  there 
is  sorrow,  and  the  heart  of  fools  where 
there  is  laughter  ” (Eccles.  vii.  3.)  “ What 
is  a man  better,”  says  the  same  inspired 
moralist,  “for  having  spent  his  labour  on 
the  wind  ? This  it  is,  therefore,  that  has 
appeared  to  me  to  be  good  : that  a man 
should  eat  and  drink,  and  that  he  should 
enjoy  with  gladness  the  fruit  of  his  labour 
with  which  he  has  laboured  under  the 
sun  all  the  days  of  his  life  which  God 
has  given  to  him,  for  this  is  his  portion” 
(v.  17). 


9 


Introduction  to  the  Joyful  Mysteries. 


The  son  of  Sirach  inculcates  the  same 
lesson,  that  the  proper  life  of  man  is  one 
of  labour.  ‘‘  Vast  labour,”  he  says,  “has 
been  created  for  all  men,  and  a heavy 
yoke  is  laid  on  the  sons  of  Adam,  from 
the  day  of  their  birth  to  the  day  of  their 
burial,  in  the  common  mother  of  all” 
(Ecclus.  xl.  1).  Speaking  of  the  life  of 
the  industrious  artizan,  he  says,  “ that  he 
gives  his  heart  to  the  completion  of  his 
work,  and  rises  early  to  bring  it  to  per- 
fection. All  these  trust  in  their  hands, 
and  each  one  is  wise  in  his  own  art. 
These  are  the  men  who  shall  strengthen 
the  framework  of  the  world,  whose  prayer 
is  in  the  midst  of  the  works  of  their  art, 
and  whose  search  is  in  the  law  of  the 
Most  High”  (Ecclus.  xxxviii.) 

Everywhere,  again,  throughout  the 
Sacred  Writers,  there  is  to  be  heard  a 
voice  of  warning  against  trusting  to  the 
vain  and  short-lived  joys  of  the  heathen. 
“ The  eye,”  says  Solomon,  “is  not  satis- 
fied with  seeing,  nor  is  the  ear  filled  with 
hearing  ” (Eccles.  i.  8).  “ Remember  thy 
Creator,”  says  the  same  moralist,  “ in  the 
days  of  thy  youth,  before  the  time  of 
affliction  comes,  and  the  years  draw  near 
of  which  thou  shalt  say,  they  please  me 
not”  (Eccles.  xii.  1).  The  uniform  lesson 
of  the  inspired  wmiters  is,  that  mere  fleet- 
ing pleasures  of  life  are  not  to  be  relied 
upon,  and  that  the  best  that  a man  can 
do  is  to  rejoice  from  the  fruit  of  his 
labour  ; “ for  this,”  says  Solomon,  “ is  the 
gift  of  God  ” (Eccles.  v.  18). 

If  then  all  the  joys  of  the  heathen  are 
mere  fleeting  counterfeits  of  true  joy  ; if 
it  is  perfectly  sure  that  they  will  be  fol- 
lowed by  the  years,  of  which  men  shall 
be  forced  to  say,  “ they  please  me  not ; ” 
nay,  if  even  when  they  are  at  their  very 
height,  a poet  (Lucretius)  shall  rise  up  to 
bear  his  testimony,  and  to  betray  the 
secret,  that  there  is  concealed  bitterness 
in  the  cup,  * — Where,  we  are  entitled  to 
ask,  are  tlie  true  and  veritable  joys  to  be 
found  1 The  heart  of  man  is  plainly  en- 
dowed by  its  Creator  with  the  capacity 
for  true  and  lasting  joys,  far  higher  and 
better  than  even  those  that  God  in  Ilis 
mercy  has  permitted  to  be  found  in  the 

*“  Medio  de  fonte  leporuni, 

Surgit  amari  aliquid,  quod  in  ipsis  floribua  angit.” 


reaping  in  patience  the  modest  fruits  of 
prolonged  and  penitential  toil.  We  ask 
our  question,  then,  and  what  is  the  answer 
we  receive.  The  voices  of  vast  nations 
and  peoples,  the  acclamation  of  many  lan- 
guages and  tribes  and  kindreds  of  the 
earth,  pour  on  their  words  from  pole  to 
pole,  from  shore  to  shore.  They  cry  aloud 
with  one  accord,  and  say.  It  is  none  other 
than  Mary  the  Virgin,  blessed  of  all  gene- 
rations, who  has  brought  true  joy  into  the 
world.  It  is  Mary,  whom  the  Church 
salutes  as  the  Ark  of  the  New  Covenant, 
who  is  the  cause  of  the  universal  joy  of 
the  whole  earth. 

If  the  literature  of  the  heathen  world 
bears  a certain  testimony  to  the  universal 
expectation  of  all  nations  as  to  a day  of 
joy  that  was  believed  to  be  about  to 
dawn,  the  inspired  writers  of  the  Holy 
Scripture  abound  in  the  most  glowing 
anticipations  of  the  joy  which  was,  in  the 
time  and  in  the  way  predetermined  in  the 
counsels  of  God,  to  be  restored  to  the 
fallen  life  of  man.  Our  Lord  tells  us 
that  Abraham,  who,  as  St  Paul  says,  was 
as  it  were  a chief  among  the  company  of 
those  who  saw  the  Divine  promises  from 
afar,  and  who  saluted  them  and  confessed 
themselves  to  be  but  strangers  and  pil- 
grims upon  earth  (Heb.  xL),  rejoiced  to 
see  His  day  ; he  saw  it  and  was  glad 
(John  viii.  56).  “How  beautiful,”  says 
the  soothsayer  Balaam,  “are  thy  taber- 
nacles, 0 Israel,  and  thy  tents,  0 Jacob, 
as  the  shady  valleys,  as  the  well-watered 
gardens,  as  the  dwelling-places  wdiich  the 
Lord  hath  planted,  as  the  cedars  near  the 
waters”  (Num.  xxiv.)  “ Though  the  fig- 
tree  blossom  not,”  exclaims  the  prophet 
Habaccuc,  “ and  the  vine  put  not  forth 
her  shoots  ; though  the  sheep  be  cut  off 
from  the  fold,  and  no  herd  be  found  in 
the  stalls,  yet  I will  rejoice  in  the  Lord, 
and  I will  joy  in  God  my  Saviour  ” 
(Hab.  iii.) 

Again,  the  language  of  prophecy  fur- 
ther determines  the  very  spot  of  the  earth 
which  is  to  be  the  fountain,  from  whence 
this  universal  joy  is  to  come.  It  is  to  be 
the  city  of  Sion.  “ Tlie  Lord  shall  com- 
fort Sion,  and  shall  raise  up  all  her  ruins. 
He  shall  make  the  desert  a delight,  and 
the  wilderness  as  the  garden  of  the  Lord. 


10 


The  Book  of  the  Holy  Rosary. 


Joy  and  gladness  shall  be  found  in  her, 
the  giving  of  thanks  and  the  voice  of 
praise”  (Isaias  li. ) And  again,  “Be- 
hold, I create  Jerusalem  a rejoicing,  and 
her  people  a joy”  (Ixv.)  And  in  the 
Psalms  “ Mount  Sion  is  said  to  be 
founded  in  the  exultation  of  the  whole 
earth”  (Ps.  xlvii.)  Nor  is  the  favoured 
place  only  determined,  but  also  the  very 
person  in  whom  the  Divine  promises  are 
to  be  accomplished.  He  is  to  spring 
from  the  root  of  Jesse,  and  to  be  the  Son 
of  David,  born  in  the  royal  house  and 
family  of  David.  His  mother,  also,  a 
prodigy  unknown  over  the  whole  earth,  is 
to  be  a virgin.  “ Behold,”  says  Isaias, 
“ a virgin  shall  conceive,  and  shall  bring 
forth  a son,  and  His  name  shall  be  called 
Emmanuel”  (Isaias  vii.  xiv.) 

Thus  the  eyes  of  the  whole  world,  both 
of  Jew  and  Gentile,  of  all  the  tribes  and 
kindreds  of  the  earth,  as  well  as  of  the 
chosen  people,  are  concentrated  on  the 
expected  coming  of  a Heavenly  Visitor, 
who  will  bring  back  to  the  earth,  and  to 
the  children  of  Adam,  the  joys  that  were 
lost  in  their  fall  and  banishment  from 
Paradise.  This  Heavenly  Visitor  is  no 
other  than  the  long-expected  Son  of  the 
ever  blessed  Virgin  Mother  Mary,  whom 
St  John  Damascene  thus  addresses  : — 

“ Hail  Mary,  full  of  grace  ! O name 
and  creature  more  gracious  than  every 
joy  ! 0 thou  from  whom  Jesus,  the  Eter- 
nal Joy,  the  Medicine  of  all  the  sorrows 
inflicted  on  Adam,  has  deigned  to  come 
into  the  world,  hail  to  thee,  most  beauti- 
ful Paradise  ! Hail  to  thee,  thou  Garden 
more  choice  than  Eden,  in  which  every 
plant  of  virtue  has  freely  germinated,  in 
the  midst  of  whom  the  tree  of  life  has 
sprung  up  ! Hail  to  thee,  by  whose  pre- 
sence we  gain  our  lost  estate,  through 
whom  the  flaming  sword  that  barred  our 
return  is  taken  away  ! Hail  to  thee,  thou 
City  of  the  Great  King,  in  whom  the 
courts  of  heaven  have  again  been  opened 
to  us  mortals,  enrolled  in  the  ranks  of 
whose  heavenly  citizenship  we  poor  so- 
journers of  the  earth  again  clap  our  hands 
for  joy  ! O thou  whose  memory  and  whose 
annals  are  glorious  in  the  tongues  and 
acclamations  of  the  people  of  the  entire 
earth,  0 Virgin  Mother  of  Jesus,  who 


in  thee  has  looked  down  in  mercy  on  me, 
notwithstanding  that  in  my  poverty  and 
want  of  eloquence,  words  have  failed  me  in 
which  to  celebrate  thy  countless  praises  ! ” 
(Sermon  on  the  Nativity  of  Mary.) 

Thus  wdien  full  four  thousand  years  of 
labour  and  sorrow  and  fruitless  attempts 
at  rejoicing  had  passed  over  the  wmrld ; 
when  one  after  another  its  great  empires 
had  failed,  and  were  failing,  and  the 
shades  of  its  evening  were  settling  upon 
it,  the  morning  of  its  joy  begins  to  dawn. 
The  heavenly  messenger  is  sent  to  Naza- 
reth to  the  pre-elect  Virgin,  espoused  to 
Joseph,  of  the  house  and  family  of  David. 
She  hears  the  gracious  words  of  the  Holy 
and  Ever-blessed  Trinity  to  her,  and  she 
replies,  “ Behold  the  Handmaiden  of  the 
Lord.  Be  it  unto  me  according  to  Thy 
Word.”  The  Divine  Word  takes  its  efiect, 
the  expectation  of  the  nations  of  the  world 
is  fulfilled,  and  henceforward  its  long-lost 
Joy  is  more  than  restored  to  a fallen 
world  in  Mary,  who  has  become  the  “ Ark 
of  the  New  Covenant.” 

And  now  to  return  to  our  figure.  The 
evening  of  David’s  troubled  and  agitated 
life  is  drawing  towards  its  close.  He  has 
been  a man  of  war  from  his  youth  up ; and 
at  length,  after  his  long  life  of  warfare 
and  hair-breadth  escapes,  God  appears  to 
be  about  to  give  him  rest.  But  in  the. 
midst  of  all  his  kingly  glory  David  ex- 
periences a void  in  his  heart  that  is  not 
filled  up.  He  says  to  the  elders  and 
princes  of  Israel,  “ Let  us  send  to  all  our 
brethren  who  are  dispersed,  and  let  us 
bring  back  the  Ark  of  the  God  of  Israel, 
for  we  sought  it  not  in  the  days  of  Saul  ” 
(1  Par.  xiii.)  And  David  swore  to  the 
Lord,  and  vowed  a vow  to  the  God  of 
Jacob,  saying,  I will  give  no  sleep  to  mine 
eyes,  nor  slumber  to  mine  eyelids,  nor  rest 
to  my  temples,  until  I find  a place  for  the 
Lord,  and  a tabernacle  for  the  God  of 
Jacob”  (Ps.  cxxxi.) 

Therefore  David  and  all  Israel  went 
out  to  bring  the  Ark  of  the  Lord  from 
Cariathiarim ; and  David  and  all  the 
people  rejoiced  before  the  Lord  with  all 
their  might  in  canticles,  with  stringed  in- 
struments, psalteries,  dulcimers,  cymbals, 
and  trumpets.  And  David  and  all  Israel 
sang  this  canticle  to  the  Lord  (Ps.  civ.) 


11 


Introduction  to  the  Joyftd  Mysteries. 


“Praise  tlie  Lord,  and  call  upon  His 
name ; make  His  deeds  known  unto  all 
people.  Sing  unto  Him  and  give  praise, 
and  relate  all  His  wonderful  works.” 

Thus  did  the  Mount  Sion  begin  to  be 
“ founded  in  the  exultation  of  the  whole 
earth.”  And  God  created  Jerusalem  a 
rejoicing,  and  her  people  a joy,  in  the 


Ark  of  the  Covenant  of  the  God  of  Israel, 
a figure  of  the  glad  tidings  of  great  joy 
which  the  angel  announced  to  the  shep- 
herds of  Bethlehem,  “ which  shall  be  to 
you  and  all  people ; ” and  which  came  to 
the  lost  world  through  Mary,  the  Ark  of 
the  Hew  Covenant. 


THE  HOLY  SCEIPTURE  NARRATIVE. 


‘‘  The  Angel  Gabriel  was  sent  from  God, 
“ into  a city  of  Galilee,  called  Nazareth, 
to  a virgin  espoused  to  a man  whose 
‘‘  name  was  Joseph,  of  the  house  of  David, 
“ and  the  virgin’s  name  was  Mary. 

“ And  the  angel  being  come  in  said  unto 
‘‘  her : Hail  full  of  grace,  the  Lord  is  with 
“ thee,  blessed  art  thou  among  women. 
“ Mary  hearing  these  words  was  troubled 
“ at  his  saying,  and  thought  within  herself 
“ what  manner  of  salutation  this  should 
“ be.  And  the  angel  said  to  her:  Fear  not, 
‘‘  Mary,  for  thou  hast  found  grace  with 


God.  Behold  thou  shalt  conceive  in  thy 
“ womb,  and  shalt  bring  forth  a son,  and 
“ thou  shalt  call  His  name  Jesus.  He  shall 
“ be  great,  and  shall  be  called  the  Son  of 
“ the  Most  High ; and  the  Lord  God  shall 
“ give  unto  Him  the  throne  of  David  His 
father  ; and  He  shall  reign  in  the  house 
“ of  Jacob  for  ever,  and  of  His  kingdom 
“ there  shall  be  no  end.  And  Mary  said  to 
the  angel : How  shall  this  be  done,  be- 
“ cause  I know  not  man  1 And  the  angel 
“ answering,  said  to  her  : The  Holy  Ghost 
“ shall  come  upon  thee,  and  the  power  of 


13 


The  First  Joyful  Mystery. 


“ the  Most  High  shall  overshadow  thee  : 
“ and  therefore  also  the  Holy  which  shall 

be  born  of  thee,  shall  be  called  the  Son 
“ of  God.  And  behold  thy  cousin  Eliza- 
“ beth,  she  also  hath  conceived  a son  in 
“ her  old  age ; and  this  is  the  sixth  month 
“ with  her  that  is  called  barren  : because 
“ no  wmrd  shall  be  impossible  with  God. 
“ And  Mary  said  : Behold  the  handmaid 
“ of  the  Lord ; be  it  done  to  me  according 
“ to  thy  word.  And  the  angel  departed 
“ from  her”  (St  Luke  i.  26). 

On  coming  to  consider  the  words  spoken 
by  the  Archangel  Gabriel,  we  cannot  fail 
to  perceive  that  he  is  in  very  truth  made 
the  messenger  of  wondrous  tidings.  Of 
such  marvellous  import  indeed  is  the 
announcement  of  which  he  is  the  bearer, 
that,  except  the  way  for  its  being  com- 
municated had  been,  in  methods  too 
various  to  enumerate,  diligently  prepared 
beforehand  by  the  wisdom  of  God,  it 
would  have  been  too  stupendous  for 
human  belief.  For  what  is  it  in  sum 
that  is  announced  ? It  is  nothing  less 
than  that  God  Himself  is  about  to  come 
upon  the  earth,  to  make  Himself  visible, 
and  to  show  Himself,  that  He  may  con- 
verse visibly  face  to  face  with  His  rational 
creatures.  He  is  not  about  to  come  after 
the  manner  in  which  Enoch,  the  seventh 
from  Adam,  prophesied  to  the  world  before 
the  Flood  that  He  would  come,  saying : 
“ Behold  the  Lord  cometh  with  thousands 
of  His  saints  to  execute  judgment  upon  all, 
and  to  reprove  all  the  ungodly  for  all  the 
w’orks  of  their  ungodliness”  (Jude  i.  14). 
He  is  to  come  to  restore  joy  and  gladness 
to  the  earth,  and  to  show  to  His  creatures, 
in  His  own  Divine  Person,  the  good  way 
in  which  they  may  walk. 

He  sent,  then,  as  we  learn  from  this 
mystery,  an  archangel  to  announce  His 
coming  ; for  His  coming  is  part  of  the 
divine  plan  that  has  been  predetermined 
from  all  eternity.  But  all  previous  ex- 
perience of  such  visitors  from  the  unseen 
world  has  been  that  they  have  invariably 
inspired  dread  and  terror  to  those  to 
w’hom  they  have  been  sent.  Of  what 
kind,  then,  will  the  coming  of  the  Lord 
of  all  be  in  His  own  person  ? For  example, 
when  the  angel  who  came  from  heaven  to 
announce  to  Manue  and  his  wife  the  birth 


of  their  son  Samson  was  seen  by  them  to 
ascend  towards  heaven  in  the  flame  of 
the  sacrifice  from  the  altar,  Manue  and 
his  wife  fell  flat  on  the  ground  in  an  ex- 
tremity of  terror  (Judges  xiii.  20).  In 
the  same  manner,  after  the  Archangel 
Baphael  had  made  himself  known  to  the 
family  of  Tobias,  the  whole  family  lay 
prostrate  on  their  faces  for  the  spa^ce  of 
three  hours  (Tob.  xii.  22).  When  Daniel 
saw  the  vision  of  the  angel  who  appeared 
to  him  by  the  river  Tigris,  he  says : “I 
fainted  away,  and  I retained  no  strength, 
and  when  I heard  the  voice  of  his  words 
I lay  in  a consternation  on  my  face  ” (Dan. 
X.  8).  If,  then,  those  who  were  but  mes- 
sengers from  the  throne  of  God,  and  who 
came  as  fellow-servants  to  their  other 
fellow-servants,  could  not  help  causing 
such  consternation  to  those  to  whom  they 
came  that  they  fell  on  their  faces  to  the 
ground,  who  will  be  able  to  survive  the 
terror  of  the  coming  of  the  very  King 
Himself  who  sitteth  upon  the  throne? 
“ Will  not  all  flee  from  before  His  face, 
and  hide  themselves  in  the  clefts  of  the 
rocks  and  in  the  holes  of  the  mountains, 
from  before  the  fear  of  the  Lord  and  from 
the  glory  of  His  majesty”  (Isa.  ii.  21). 
How  may  it  ever  be  made  to  come  to  pass 
that  the  Advent  of  the  King  who  sitteth 
on  the  throne  shall  be  a source  of  universal 
joy,  and  its  record  that  of  a joyful  mystery 
of  the  faith  of  the  Church  ? 

The  accomplishment  of  this  wonder 
that  the  coming  of  the  King  of  kings 
should  be  a cause  of  joy  and  gladness  to 
the  whole  world,  and  not  a cause  of  terror, 
we  owe  to  the  immaculate  and  blessed 
Virgin  Mary.  When  she  spoke  the  auspi- 
cious words  to  the  holy  archangel,  “ Be- 
hold the  handmaiden  of  the  Lord ; be  it 
unto  me  according  to  thy  word,”  then  the 
wonder  was  accomplished.  It  has  been 
decreed,  in  the  eternal  counsels  of  God, 
that  He  who  sitteth  upon  the  throne 
between  the  cherubim  should  become 
the  Son  of  Man  and  a child  of  Adam ; 
and  when  He  had  condescended  to  make 
choice  of  the  most  blessed  Virgin  Mary 
for  His  mother,  Mary  set  her  seal  to  the 
joy  of  the  world  by  accepting  Him  for 
her  son. 

St  Peter  Damian  says,  “ That  we  owe  in 


14 


The  Book  of  the  Holy  Rosary. 


this  respect  so  great  a debt  of  gratitude 
to  iMary,  that  he-r  very  nativity  is  deser- 
vedly to  be  considered  as  an  occasion  of 
the  most  exalted  joy;  inasmuch  as  the 
whole  of  human  redemption  took  its 
beginning  from  her.  For  as  God  Almighty 
foresaw,  in  His  unspeakable  providence, 
before  He  created  man,  that  man  would 
fall  by  the  machinations  of  the  devil,  so 
in  the  bowels  of  His  unfathomable  mercy 
He  predetermined  His  plan  for  the  re- 
demption of  man  before  the  world  was 
made.  For  as  it  was  impossible  that  the 
redemption  of  man  could  be  accomplished 
unless  God  were  to  be  born  of  a virgin, 
so  it  was  necessary  that  a virgin  should 
be  born  of  whom  the  Eternal  Word  might 
take  flesh.  It  was  consequently  requisite 
that  the  house  should  first  be  built  in 
which  the  Heavenly  King  might  conde- 
scend to  take  up  His  dwelling.  Of  this 
house  it  is  that  Solomon  speaks  when  he 
says,  ‘ Wisdom  hath  built  herself  a house, 
she  hath  hewn  out  for  herself  seven  pillars’ 
(Prov.  ix.)  Thus  it  was  that  the  virginal 
house  came  into  being,  supported  by  its 
seven  pillars  ; for  the  venerable  Mother  of 
God  was  endowed  with  the  seven  gifts  of 
the  Holy  Ghost : wisdom,  understanding, 
counsel,  fortitude,  knowledge,  piety,  and 
the  fear  of  the  Lord.  She  was  the  build- 
ing which  the  Eternal  Wisdom,  that  reach- 
eth  in  its  strength  from  end  to  end,  and 
disposeth  all  things  sweetly  (Wisd.  viii.  1), 
onstructed  that  it  might  be  meet  to 
receive  Him,  and  clothe  Him  with  flesh 
in  her  most  pure  womb”  (St  Peter  Damian, 
Sermon  on  the  Nativity  of  the  Blessed 
Virgin). 

“ God  dw^ells  among  men,”  exclaims  St 
Andrew  of  Jerusalem.  “ God,  to  whom 
no  space  can  set  limits,  is  borne  in  the 
womb  of  a virgin.  From  hence  human 
nature  derives  the  prelude  of  its  joy,  and 
obtains  the  first  beginnings  of  its  union 
with  the  Godhead.  From  hence  our  first 
creation  is  renovated,  and  puts  off  its  old 
apparel.  ‘ Therefore  let  the  heavens  above 
rejoice,  and  the  clouds  rain  down  justice  ’ 
(Isa.  xlv.  8).  ‘ Let  the  mountains  distil 

sweetness,  and  the  hills  joy’  (Joel  iii. 
18).  For  the  Lord  hath  had  mercy 
on  His  people.  The  ‘ mystery  that  was 
concealed  for  ages  is  now  made  manifest’ 


(Eph.  iii.  9),  and  all  things  are  taken  up 
again,  and  restored  in  Christ  as  the  Head 
(Eph.  i.  10).  This  is  the  counsel  of  God 
at  which  the  angels  rejoice,  and  men  share 
their  joy ; the  whole  world  is  renewed, 
and  is  again  restored  to  itself  What 
mind,  what  tongue  can  worthily  conceive 
of  these  things  1 Words  cannot  utter 
them,  and  the  ear  cannot  comprehend 
them.  With  reason,  therefore,  do  w^e  hold 
our  joyous  festive  solemnity,  and  meet 
together  to  celebrate  with  rejoicing  the 
wonderful  mercy  shown  to  the  whole 
human  race.  But  what,  I shall  be  asked, 
is  the  joy  that  we  celebrate  ? Plainly  it 
is  the  rejoicing  of  the  whole  of  creation 
at  its  renewal  and  restoration.  We  rejoice 
for  the  glad  tidings  of  great  joy  in  that 
the  goodness  of  God  has  condescended  to 
look  in  mercy  upon  His  creation  of  men. 
This  is  our  festive  rejoicing  for  the  salva- 
tion of  the  whole  world.  But  from  whence 
and  from  whom  do  these  glad  tidings 
come,  and  to  wdiom  are  they  sent  ? They 
come  from  heaven — from  God  ; and  they 
are  sent  to  a virgin  espoused  to  a man 
named  Joseph,  and  the  name  of  the  virgin 
is  Mary  ” (Sermon  on  the  Annunciation). 

“ This  day  (the  Annunciation),”  says 
St  John  Damascene,  “ is  the  beginning  of 
our  salvation.  On  this  day  the  Son  of 
God,  who  was  anterior  to  all  time,  becomes 
the  Son  of  Man.  This  day  is  the  begin- 
ning of  the  restoration  of  human  nature, 
and  of  the  blotting  out  of  the  sin  of  crea- 
tion. On  this  day  our  nature  has  been 
sanctified  by  the  indwelling  in  it  of  its 
Creator.  On  this  day  it  has  been  raised 
to  the  dignity  of  holding  dominion  over 
archangels.  On  this  day  the  time  pre- 
dicted by  the  prophets  is  fully  come. 
This  is  the  day  which  saints  have  desired 
to  see.  On  this  day  Adam  has  built  a 
temple  for  his  Creator  in  one  of  his  own 
daughters,  in  which  He  might  deign  to 
dwell  concealed,  and  thus  become  our 
Kedeemer.  This  temple  is  Mary,  the 
virgin  ; precious,  blessed,  and  holy,  the 
pure  and  stainless  offshoot  of  Adam’s 
nature,  the  Queen  of  the  whole  family  of 
men.  So  pure  that  none  can  be  found 
purer  in  the  whole  human  race ; so  holy 
that  none  among  all  intelligent  creatures 
shall  ever  surpass  her  in  holiness.  She  is 


15 


The  First  Joyful  Mystery. 


the  glory  of  the  people  of  Israel,  and  the 
light  of  the  house  of  Dav.id.  This  is  she, 
the  Beauty  whose  purity  the  Heavenly 
King  desired,  sending  to  her  His  minis- 
tering spirit  Gabriel  to  salute  her  with  a 
salutation  of  great  joy,  and  to  acquaint 
her  that  she  has  been  chosen  by  her 
Creator,  saying,  ‘ Hail  full  of  grace,  the 
Lord  is  with  thee  ; blessed  art  thou  among 
M’omen !’  ” (Sermon  on  the  Annunciation.) 

“ Gabriel,”  says  the  Bishop  of  Ancyra, 
“ marvels  at  her  calmness  of  composure 
and  self-possession  ; and  on  coming  to  lay 
at  her  feet  a double  crown  of  joy  and 
benediction,  he  addresses  her,  ‘ Hail  full 
of  grace,  the  Lord  is  with  thee  ! Blessed 
art  thou,  O most  comely  and  most  beau- 
tiful of  Avomen.  The  Lord  is  with  thee, 
0 thou  who  art  all  that  is  good,  glorious, 
and  venerable  ! The  Lord  is  with  thee, 
thou  chosen  and  peerless  one,  surpassing 
all  created  brightness,  in  whom  every 
beam  of  light  finds  its  centre  ! Worthy 
art  thou  of  God,  that  thou  shouldest  be 
blessed  of  Him ! I greatly  admire  thy 
modesty,  0 thou  elect  one ! Fear  not, 
Mary,  thou  Bride  of  God,  and  pledge 
given  to  His  saints  ! It  is  no  conceiving 
ill  iniquity  or  birth  in  sin’  (Ps.  1.)  that  I 
am  about  to  announce  to  thee,  but  tidings 
of  great  joy,  that  are  to  blot  out  and 
cancel  the  sorrow  of  Eve  ! It  is  no  in- 
telligence of  a childbirth  of  pain  and 
suffering  that  I communicate  to  thee,  but 
of  one  that  will  cause  joy  and  consola- 
tion ! It  is  no  sad  and  mournful  ma- 
ternity of  which  I bring  to  thee  the 
tidings,  but  the  rising  of  the  Day  Star 
of  light  for  the  whole  world  ! Through 
thee  the  sorrows  of  Eve  have  passed  away, 
calamities  have  ceased,  error  is  put  to 
flight,  the  malediction  is  blotted  out,  and 
Eve  is  redeemed  ! ” (Theodotus,  Sermon 
on  the  Glories  of  ^fary.) 

David,  Mary’s  royal  forefather,  had 
said,  “ My  brethren,  hear  me  : the  Lord 
God  of  Israel  hath  chosen  His  chief  men 
from  the  liouse  of  Juda,  and  from  the 
house  of  Juda  He  hath  chosen  the  house 
of  my  father  ; but  from  the  house  of  my 
father  it  hath  pleased  Him  to  choose  me, 
that  I should  be  king  over  all  Israel  ” 
(1  Par.  xxviii.  4).  Mary,  the  daughter  of 
the  royal  tribe  of  Juda,  and  of  the  house 


of  David,  says  of  her  election  in  the  same 
manner,  “ My  soul  doth  magnify  the  Lord, 
for  He  hath  had  respect  to  the  lowliness 
of  His  handmaiden.”  From  among  all 
the  virgins  of  Juda,  and  all  the  daughters 
of  the  house  of  David,  Mary  may  say.  It 
hath  pleased  Him  to  choose  me.  “ Hearken, 
ye  isles,  and  give  ear,  ye  people  that  are 
afar  off,  the  Lord  hath  called  me  from  the 
womb ; from  the  w^omb  of  my  mother 
hath  He  remembered  my  name.  He  hath 
set  me  as  His  chosen  arrow,  and  hath  hid 
me  in  His  quiver”  (Isa.  xlix.  1,  2). 

God  is  not  a man  that  He  should  lie, 
or  the  son  of  man  that  He  should  be 
changed  ” (Num.  xxili.  19) ; “ and  the  gifts 
and  calling  of  God,”  says  St  Paul,  “ are 
without  repentance”  (Rom.  xi.  29).  In 
making  choice  of  Mary,  therefore,  God 
has  challenged  all  generations  of  men 
to  behold  and  contemplate  on  what  sort 
of  a daughter  of  man  He  Himself  has 
fixed  His  choice.  “ What  can  be  more 
noble,”  wTites  St  Ambrose,  “than  the 
Mother  of  God?  What  can  exceed  in 
brightness  her  whom  the  Brightness  itself 
has  chosen  ? What  can  be  more  chaste 
than  she  who  has  been  raised  to  the  dig- 
nity of  a virgin  maternity?  Of  all  her 
other  excellences,”  he  says,  “ how  shall  I 
dare  to  speak  ? She  was  a virgin,  not  in 
person  only,  but  also  in  mind.  One  who 
never  tainted  the  sincerity  of  her  affection 
by  any  admixture  of  deceit.  Humble  of 
heart,  grave  of  utterance,  prudent  in  mind, 
reserved  in  speech,  fond  of  reading,  jffacing 
her  trust  not  in  uncertain  riches,  but 
rather  in  the  prayers  of  the  poor,  intent 
on  her  work,  modest  in  her  words,  wont 
to  refer  her  thoughts  to  God  as  their 
judge  rather  than  to  man,  careful  to  hurt 
no  one,  full  of  good-will  to  all,  an  enemy 
to  all  boa.sting,  a li.stcner  to  reason,  and 
a lover  of  virtue  ” (Treatise  on  Vir- 
gins, book  ii.) 

Of  a truth  in  I^lary,  the  calling  of  God 
is  without  repentance.  Let  us  hear  St 
Peter  Chr3\sologus  : “ It  is  ^Mary  who  has 
given  glory  to  the  heavens,  to  the  earth  a 
God,  to  vices  an  end,  to  life  its  good 
order,  to  morals  their  rule  of  discipline. 
The  grace  of  which  an  angel  was  the  mes- 
senger a virgiti  hath  accepted  to  commu- 
nicate it  to  all  generations.  0 thou  of  a 


IG 


The  Booh  of  the  Holy  Rosary. 


truth  most  blessed  Virgin,  to  whom  it 
has  been  given  to  unite  the  glory  of  vir- 
ginity with  the  dignity  of  mother  ! 0 

most  blessed  among  women,  who  hast 
merited  to  obtain  the  privilege  of  a heaven- 
sent conception,  and  the  crown  of  virginal 
integrity  ! Most  truly  blessed  daughter, 
that  has  gained  God  for  thine  own  Son, 
and  yet  remainest  Queen  of  virgins ! ” 
(Sermon  on  the  Prerogatives  of  Mary.) 

“ As  the  cool  water,”  says  the  sacred 
proverb,  “is  to  the  thirsty  soul,  so  is  a 
messenger  of  good  tidings  from  a far 
country”  (Prov.  xxv.  25).  When,  up  to 
that  time,  had  a messenger  ever  come  to 
the  earth  the  bearer  of  more  joyful  tidings 
than  those  which  were  entrusted  to  the 
holy  Archangel  Gabriel  ? “ Forasmuch,” 

says  St  Leo,  “as  the  devil  boasted  that 
man,  deceived  by  liis  machinations,  now 
lay  stripped  of  his  divine  gifts  and  de- 
nuded of  the  dowry  of  his  immortality, 
being  subjected  to  the  hard  penalty  of 
death ; and  forasmuch  as  his  seducer 
found  a kind  of  consolation  in  the  thought 
of  having  gained  for  himself  a companion 
in  his  guilt,  there  was  need  of  a secret 
dispensation  in  the  counsels  of  God,  in 
virtue  of  which,  God,  who  is  unchange- 
able, might  fill  up  the  measure  of  His 
mercy,  and  man,  who  was  brought  into 
transgression  by  the  deceit  of  the  devil, 
might  not  perish,  contrary  to  the  purpose 
of  God.  When  the  time,  therefore,  for 
the  redemption  of  man,  which  had  been 
predetermined,  was  come,  Jesus  Christ, 
lowering  Himself  down  from  His  throne 


in  heaven,  yet  not  departing  from  the 
glory  of  the  Father,  entered  our  lower 
world  in  a new  order,  and  by  a miraculous 
birth  ” (Sermon  on  the  Birth  of  Christ). 

This  new  order,  and  this  miraculous 
birth,  was  accomplished  in  Mary,  to  whom, 
first  of  all  creatures,  the  glad  tidings  were 
brought  by  the  heavenly  messenger.  “ Hail 
Virgin,  most  blessed  among  women  ! ” ex- 
claims St  Ephrem.  “ Hail  most  beautiful 
and  precious  vessel  chosen  of  God  ! Hail 
Lady  full  of  grace  ! Hail  thou  brightest 
star  from  whom  Christ  has  come  forth  ! 
Hail  thou  joy  of  the  whole  human  race ! 
Hail  thou  praise  and  glory  of  the  patri- 
archs and  prophets!  Hail  thou  bright 
ornament  of  the  martyrs  and  crown  of 
the  saints ! Hail  thou  sweet  flower  of 
the  religious,  and  joy  of  the  solitaries ! 
Hail  thou  most  shining  gem  of  the  ecclesi- 
astical hierarchy  ! Hail  thou  surpassing 
wonder  of  the  whole  world  ! Hail  thou 
delight  of  the  inhabitants  of  the  earth  ! 
Hail  thou  paradise  of  pleasure,  fountain 
of  every  sweetness  and  of  immortality  I ” 
(St  Ephrem,  Sermon  on  the  Praises  of 
Mary.) 

Oh,  how  can  we  enough  record 
Our  grateful  thanks  to  Israel’s  Lord, 

For  sending  us,  in  this  the  hour 
Of  Juda’s  fast  departing  power, 

Of  Juda’s  crime,  and  Juda’s  shame. 

This  treasure  of  immortal  fame. 

This  earnest  of  the  Father’s  love, 

This  pure  and  spotless  turtle-dove. 

This  paradisal  prodigy. 

This  flower  of  immortality  ? ” 

I — The  Masque  of  Mary,  E.C. 


r,  . ifj  -.r^K  C'•n^‘\^;f>  ^'^  z h^^ia  M 

^':  ■ * '•  ""^i^’'^'  '*^'*  '7  ^ 


'■  -H-  >■' ; - ■ - ii  ■ ' h--^^-  Av? 

-',  • * . • • • s ^ i ■ .'-■••*.-■  ■*V  “: 


V-  ,♦  >'.  - 


■Vi 

Sf-r:' 


Scripture  Types  of  the  First  Joyful  Mystery. 


17 


CHAPTER  III. 

THE  SCEIPTURE  TYPES  OF  THE  FIRST  JOYFUL  MYSTERY. 

I.  THE  COMPARISON  BETWEEN  EVE,  THE  MOTHER  OF  ALL  THE  LIVING,  AND  MARY  THE 
MOTHER  OF  THE  LIFE  OF  OUR  LIFE. 

II.  ANNA,  THE  MOTHER  WHO  OBTAINED  HER  SON  BY  EARNEST  PRAYER. 

1.  The  comparison  between  Eve  and  Mary. 


There  are  two  mothers  to  whom  all  of 
human  kind  are  united  by  the  most  near, 
and,  in  a certain  sense,  even  kindred  ties — 
Eve  and  Mary.  Eve,  so-called  by  Adam, 
because  she  was  the  “ mother  of  all  the 
living”  (Gen.  iii.  20),  and  Mary,  chosen 
and  elect  of  God  to  be  the  Mother  of 
Jesus,  the  “ Life  of  our  life.” 

From  the  first  mother.  Eve,  are  born  all 
the  living,  for  whom  the  Virgin  Mother 
Mary  has  brought  Jesus  into  the  world. 
From  the  first  we  derive  that  birth  of 
which  the  Sacred  Writ  thus  speaks,  “ In 
the  womb  of  my  mother  I was  fashioned 
to  be  flesh ; and  being  born,  I drew  in  the 
common  air,  and  fell  upon  the  earth  that 
is  made  alike  to  all ; and  the  first  voice  I 
uttered  was  crying,  as  all  others  do.  I 
was  nursed  in  swaddling  clothes  with  great 
care  ; for  none  other  among  kings  has  had 
any  other  beginning  of  birth,  and  all  men 
have  one  entrance  into  life,  and  all  the 
like  going  out”  (Wisd.  vii.  1-6).  The 
second  and  the  Virgin  Mother,  Mary,  is 
she  from  whom  “ A Child  is  born  to  us, 
and  a Son  is  given  to  us ; and  the  govern- 
ment is  upon  His  shoulder  ; and  His  name 
shall  be  called  Wonderful,  Counsellor, 
God  the  Mighty,  the  Father  of  the  world 
to  come,  the  Prince  of  Peace.  He  shall 
sit  upon  the  throne  of  David  in  His  king- 
dom, to  establish  it  and  to  strengthen  it 
with  judgment  and  with  justice  from 
henceforth  and  for  ever”  (Isa.  ix.  G). 
Or,  to  sum  up  all  that  has  been  said  in  the 
Sacred  Scriptures  and  the  Christian  The- 
ology  of  these  two  mothers,  in  tbe  words 
of  St  Augustine,  Peccatrix  Eva,  llepara- 
trix  Maria — Eve  who  fell  into  transgres- 
sion, Mary  the  repairer  of  her  fall. 

But  to  proceed  without  further  preface 
to  the  jiarticulars  of  our  comparison.  The 


history  of  the  fall  of  Eve  is  thus  related 
in  the  Book  of  Genesis  : — “ Now  tbe  ser- 
pent was  more  subtle  than  any  of  the 
beasts  of  the  earth  which  the  Lord  God 
had  made.  And  he  said  to  the  woman  : 
Why  hath  God  commanded  you  that  you 
should  not  eat  of  every  tree  of  paradise  % 
And  the  woman  answered  him,  saying  : 
Of  the  fruit  of  the  trees  that^  are  in  para- 
dise we  do  eat ; but  of  the  fruit  of  the 
tree  which  is  in  the  midst  of  paradise, 
God  hath  commanded  us  that  we  should 
not  eat,  and  that  we  should  not  touch  it, 
lest  perhaps  we  die.  And  the  serpent 
said  to  the  woman  : No,  you  shall  not  die 
the  death.  For  God  doth  know  that  in 
what  day  soever  you  shall  eat  thereof, 
your  eyes  shall  be  opened  : and  you  shall 
be  as  gods,  knowing  good  and  evil.  And 
the  woman  saw  that  the  tree  was  good  to 
eat,  and  fair  to  the  eyes,  and  delightful  to 
behold ; and  she  took  of  the  fruit  thereof, 
and  did  eat,  and  gave  to  her  husband,  w’ho 
did  eat.  And  the  eyes  of  them  both  were 
opened  j and  when  they  perceived  them- 
selves to  be  naked,  they  sewed  together 
fig-leaves,  and  made  themselves  aprons  ” 
(Gen.  iii.  1-7). 

It  will  not  need  more  than  a moderate 
attention  to  this  narrative  to  be  able  to 
perceive  in  what  way  Eve's  fall  was 
brought  about,  in  the  form  of  a gradual 
progress  from  one  misguided  step  to 
another,  during  each  of  wliicli  she  was 
led  onw'ard  with  no  ordinary  daring  and 
subtlety  by  her  merciless  deceiver,  count- 
ing from  her  first  formal  act  of  indiscre- 
tion to  the  last  final  completion  of  her 
sin  ; it  having  been,  as  we  must  not  fail  to 
observe,  notwithstanding  always  in  her 
j)ower,  at  each  step  of  her  gradual  sur- 
render, to  have  torn  herself  away  from 

i; 


18 


The  Booh  of  the  Holy  Bosary. 


the  fatal  persuasion  which  effected  her 
ruin.  Indeed,  what  is  Eve’s  history  in 
this  respect,  but  the  history  of  almost  all 
subsequent  human  transgression,  which 
perhaps  in  no  known  example  has  ever 
reached  its  climax  otherwise  than  in  the 
w’ay  of  a similar  gradual  surrender.  No 
one  ever  became  completely  base  all  at 
once,  is  the  Koman  satirist’s  trustworthy 
testimony  to  this  truth,  * which  the 
French  nation,  we  may  incidentally  ob- 
serve, also  acknowledges  in  one  of  their 
remarkable  proverbs,  “ Cest  le  'premier  'pas 
qui  coute  ” (it  is  the  first  step  which  works 
the  mischief). 

But  to  proceed.  Eve’s  first  formal  act 
of  indiscretion  lay  in  consenting  to  any 
kind  of  interchange  of  words  with  a 
speaker  whom  the  Scripture  narrative 
shows  to  have  been  a perfect  stranger  to 
her.  As  the  queen  of  paradise,  and  the 
royal  consort  of  its  king,  Adam,  it  was 
clearly,  on  Eve’s  part,  an  indiscreet  act 
of  surrender  of  her  dignity  to  permit  any 
unknown  speaker  whatever  to  approach 
her  person.  For  what  form  of  presenta- 
tion had  the  unknown  visitor  gone  through, 
which  was  Eve’s  guarantee  that  he  was  a 
fitting  person  to  whom  the  queen  of  para- 
dise might  grant  the  honour  of  an 
audience  1 Here,  then,  is  her  first  false 
step.  She  admits  a perfect  stranger  to 
the  privilege  of  a colloquy,  without  taking 
the  precaution  to  inquire  if  he  is  even 
known  to  Adam,  or  has  Adam’s  warranty 
for  seeking  and  holding  any  kind  of  in- 
terview with  her. 

The  visitor  appears  to  know  that  he 
has  a very  difficult  point  to  gain,  and  that 
he  must  make  the  most  of  his  chance. 
Extreme  boldness  is,  therefore,  his  wisest 
course,  so,  omitting  all  ceremonious  pre- 
liminaries, he  goes  straight  to  his  purpose, 
and  boldly  puts  the  queen  of  paradise 
through  an  interrogatory,  saying  to  her, 
“ Why  hath  God  commanded  you  that  you 
should,  not  eat  of  every  tree  of  Paradise  ? ” 
Here  Eve  makes  a second  false  step,  and 
falls  into  a second  complete  surrender  of 
her  dignity.  If  she  had  only  asked  in 
return,  as  her  dignity  required  that  she 
should  have  asked,  “ In  whose  name,  pray, 

* “ Nemo  repente  venit  turpissimus  ” (Juv.  ii. 
Sat.  83). 


do  you  come  to  put  this  question  to  me, 
and  what  reason  have  you  for  wanting  to 
know  1 ” the  spell  of  the  temptation  would 
probably  have  been  there  and  then  broken ; 
at  least  the  speaker  would  then  have 
been  obliged  to  have  given  something  like 
an  account  of  himself ; and  it  not  being 
very  easy  to  see  how  he  could  possibly 
have  done  this  without  raising  some  just 
alarm  in  Eve’s  mind,  this  would,  in  all 
probability,  have  brought  their  colloquy 
to  an  abrupt  end. 

It  is  worthy  of  note,  then,  that  Eve 
tamely  submits  herself  to  the  interroga- 
tory of  the  stranger,  and  from  the  nature 
of  her  answer,  we  are  led  to  infer  the 
springing  up  of  a certain  fascination 
which  the  presence  of  her  unknown  visitor 
is  already  beginning  to  exercise.  If  we 
may  guess  from  her  answer  what  is  pass- 
ing in  her  mind,  the  queen  of  paradise 
does  not  appear  to  wish  that  the  stranger 
should  go  away  with  the  idea  that  their 
sovereignty  in  paradise  had  been  subjected 
to  any  material  limitation.  “ Of  the  fruit 
of  the  trees  that  are  in  the  garden,”  she 
replies,  “ we  do  eat.  It  is  only  of  the 
fruit  of  the  tree  in  the  middle  of  the  gar- 
den that  we  do  not  eat ; ” and  the  reason 
is,  adds  Eve,  (disposed,  under  the  influence 
of  the  fascination,  to  attenuate  as  far  as 
possible  both  the  urgency  of  the  divine 
command,  and  the  extent  of  the  limitation 
of  her  own  prerogatives,)  “ lest  perhaps  we 
die.”  Now,  there  was  no  '‘'‘perhaps  ” at 
all  in  the  case,  as  Eve  must  have  very 
well  known.  The  words  of  God  had  been 
clear  and  express,  “ In  the  day  that  you 
eat  thereof  you  shall  die  the  death  ” (Gen. 
ii.  17),  and  Eve  must  have  known  this. 
But  it  is  one  of  the  evils  of  a first  false 
step  that  it  draws  on  another  ; and  under 
the  influence  of  a fascination  to  which 
from  the  first  she  ought  never  to  have 
trusted  herself,  the  terrible  express  threat 
of  God  dwindles  away  to  a comparatively 
uniin portant  perhaps. ” 

The  subtle  deceiver  is  not  slow  in  per- 
ceiving both  how  much  he  has  gained, 
and  in  what  way  he  will  have  the  best 
chance  to  improve  his  advantage.  Here, 
again,  his  policy  is  to  put  no  limit  to  his 
daring,  “No,”  he  says  to  Eve,  “ you 
shall  not  die  the  death,”  but  you  shall 


19 


Scriioture  Types  of  the  First  Joyful  Mystery.  ■ 


gain  by  eating  of  the  fruit.  ‘‘  Your  eyes 
shall  be  opened,  and  you  shall  become  as 
gods,  knowing  good  and  evil.  And  this 
your  God  knows.^’ 

Here,  certainly,  there  is  a new  prospect 
opened  for  'the  first  time  before  Eve’s 
mind.  And  how  does  the  case  stand  now  '? 
W ho  the  Lord  her  God  was  who  had  given 
the  command  not  to  eat  of  the  tree,  she 
knew ; and  though  in  the  presence  of  the 
serpent  she  affects  to  speak  of  His  threat 
as  only  a pei'haps,  she  also  knew  very 
well  that  it  was  much  more  than  this. 
But  who  is  the  stranger  who  takes  upon 
himself  to  insinuate  in  her  presence  that 
the  threat  of  her  God  is  an  idle  threat, 
to  impute  sinister  motives  as  the  reason 
of  the  command  being  given,  and  to  assert 
that  the  path  of  progress  to  an  increase 
of  dignity  and  knowledge,  lies  in  the 
transgression  of  the  command  ? Eve  does 
not  know  so  much  as  who  he  is.  Yet 
evidently  here  are  extremely  grave  and 
serious  questions  at  issue,  and  by  her 
creation  Eve  is  the  associate  of  Adam. 
The  very  first  condition  of  her  being 
])lainly  requires  that,  as  the  associate  of 
Adam,  she  should  not  even  now,  notwith- 
standing that  she  has  gone  so  far,  proceed 
to  act  in  so  grave  a matter  without  first 
consulting  him.  But  no  ; Eve  has  already 
entered  the  path  of  danger  in  her  previous 
surrenders  of  her  dignity  in  the  presence 
of  the  stranger,  and  she  now  totally  fails 
to  recover  herself.  The  fascination  ex- 
ercised by  her  visitor  appears  to  have 
already  obscured  her  conscience  of  the 
Lord  her  God,  equally  with  the  sense  of 
lier  duty  to  Adam  ; and  under  the  influ- 
ence of  this  fascination  she  proceeds  to 
fix  her  gaze  on  the  fruit.  This,  as  it  was 
only  natural  to  expect,  appeared  to  be 
good  to  eat,  fair  to  the  eyes,  and  delight- 
ful to  behold.  All  then  that  now  re- 
mained was  to  put  forth  her  hand  and 
take  possession  of  it,  which  she  was  not 
long  in  doing  ; and  when  she  had  brought 
Adam  to  join  with  her  in  eating  of  the 
fruit,  then  their  joint  sin  was  consum- 
mated. 

'I’hus  it  was  that,  by  one  ill-advised  step 
following  close  upon  another,  in  the  end 
Eve  had  completely  surrendered  herself 
into  the  power  of  the  deceiver,  and  had 


suffered  herself  to  be  led  by  him,  step  by 
step,  into  her  transgression.  And  thus, 
she  who  was  created  in  dependence,  and 
as  the  companion  of  another  stronger  than 
herself,  through  presuming  to  act  by  her- 
self alone,  ended  in  leading  Adam  himself 
into  her  sin,  when  even  at  the  last,  by 
having  recourse  to  Adam’s  guidance,  she 
ought  to  have  been  able  to  have  rescued 
herself  from  committing  it. 

But  the  deceiver’s  triumph  is  not  to  be 
permanent.  There  was  One  to  be  born  in 
due  time  who  was  to  crush  his  head, 
whose  very  different  example  it  is  now 
time  to  compare  with  the  conduct  of  Eve. 

Mary  is  in  her  humble  habitation  in 
Nazareth,  engaged  in  prayer,  when  the 
holy  Archangel  Gabriel,  coming  upon  his 
mission  from  the  throne  of  God,  enters 
her  chamber,  and  salutes  her  with  the 
gracious  salutation,  “ Hail,  full  of  grace  ! 
The  Lord  is  with  thee.  Blessed  art  thou 
among  women  ! Here  are  the  very 
demonstrations  of  veneration  and  regard, 
spontaneously  offered  by  a heavenly  visi- 
tor, the  hope  of  which  Eve  appeared  to 
be  so  unwilling  to  imperil  on  the  part  of 
a very  questionable  stranger,  that  she  is 
ashamed  in  his  presence  to  own  her  sub- 
jection to  her  God.  Mary,  in  place  of  being 
captivated  or  carried  away  with  them,  is 
rather  troubled  at  his  words,  as  expressive 
of  far  greater  honour  than  any  to  which 
she  has  ever  been  wont  to  think  her- 
self entitled.  And  then,  with  admirable 
wariness  and  caution,  she  begins  to  con- 
sider within  herself  what  such  a salutation 
could  mean.  Hardly  liad  the  serpent 
spoken  to  Eve  before  she  had  begun  to 
surrender  her  judgment  to  his  ; but  Mary 
remains  perfectly  self-possessed  in  the 
presence  of  an  archangel.  Mary  has  been 
a pupil  in  the  Temple,  where  she  has 
been  fed  with  wisdom  from  the  Sacred 
Scriptures,  and  she  has  learned  from 
thence  that  deceiving  spirits  are  suffered 
to  roam  about  the  world  equally  with 
holy  angels ; and,  besides,  she  would  also 
be  sure  to  know  the  inspired  i)roverb, 
“ Whoso  believes  quickly  is  light  of  heart, 
and  shall  come  to  grief  ” (Ecclus.  xix.  4). 
She,  therefore,  observes  a respectful  silence, 
neither  surrendering  her  judgment,  for  she 
is  not  secure  against  illusion,  nor  does  she 


20 


The  Book  of  the  Holy  Bosary. 


exhibit  any  disbelief,  for  she  is  a daughter  | 
of  the  house  of  David,  and  knows  much 
too  well  the  promises  of  God  to  her 
people  and  to  her  father  s house.  For 
the  present,  then,  she  wisely  suspends  her 
judgment,  neither  accepting  nor  rejecting 
the  salutation,  but  taking,  in  the  mean- 
while, the  necessary  time  to  consider 
within  herself  “ what  manner  of  saluta- 
tion this  might  be.” 

The  holy  archangel,  perceiving  Mary 
to  be  still  revolving  within  herself  what 
could  be  the  meaning  of  his  salutation, 
proceeds  to  unfold  the  further  delivery  of 
his  message,  “ Fear  not,  Mary,”  he  says, 
for  thou  hast  found  favour  with  God. 

“ Behold,  thou  shalt  conceive  in  thy 
womb,  and  bear  a son,  and  thou  shalt  call 
His  name  Jesus  ; and  God  shall  give  unto 
Him  the  throne  of  His  father  David,  and 
He  shall  reign  in  the  house  of  Jacob  for 
ever,  and  of  His  kingdom  there  shall  be 
no  end.”  The  prospect  of  becoming  as 
one  of  the  gods,  knowing  good  and  evil, 
without  its  being  possible  for  her  to  have 
had  any  very  clear  idea  of  what  this  could 
precisely  be,  still  exercised  such  a power 
of  fascination  over  Eve’s  mind,  that  neither 
the  fear  of  offending  God,  nor  the  dread  of 
incurring  His  threatened  penalty  of  death, 
could  stand  in  the  way  of  her  eagerness  to 
obtain  it.  Let  us,  then,  pause  here  for  a 
moment,  to  contemplate  some  of  the  de- 
tails of  the  unspeakably  joyful  prospect 
which  Mary  now  perceived  to  be  placed 
before  her.  There  was  not,  as  there  must 
have  been  in  Eve’s  case,  merely  the  con- 
fused and  dazzled  sense  of  something  that 
was  attractive ; the  prospect  here  was  just 
as  precise  as  it  was  marvellous.  Mary 
was  to  become  nothing  less  than  the 
Queen-Mother  of  the  King  of  her  people, 
who  was  to  sit  on  the  throne  of  His 
father  David,  to  reign  in  the  house  of 
Jacob  for  ever,  and  to  possess  a kingdom 
•without  limit  or  end.  Had  a prospect 
such  as  this  burst  upon  a mind  in  no  way 
prepared  for  it,  with  the  suddenness,  as  it 
were,  of  a celestial  vision,  beyond  all  pos- 
sibility of  expectation  or  knowledge,  it 
may  be  reasonably  supposed  that  no  mere 
human  power  of  self-possession  could  have 
borne  up  under  it.  But  this  could  not 
apply  to  our  present  case.  For,  in  the 


prospect  placed  before  Mary,  it  was  not 
anything  unheard  of,  but  the  one  known 
and  darling  hope  of  every  maiden  of  the 
house  of  Israel  that  was  proposed  to  her 
acceptance.  Mary  is  able  to  perceive, 
assuming  her  visitor  to  be  in  truth  an 
angel  from  heaven,  that  she  herself  is  the 
maiden  to  whom  it  is  offered  to  become 
the  mother  of  the  Child  in  whom  all  the 
hopes  of  her  own  nation,  and  the  expecta- 
tion of  all  the  nations  of  the  earth,  are  to 
be  fulfilled. 

Shall  she  then  at  once  consent  ? Had 
Eve  been  in  Mary’s  place,  there  could  have 
been  no  room  for  any  hesitation  whatso- 
ever ; she,  who  made  so  little  account  of 
the  divine  command  that  stood  in  the 
way  of  her  delusive  prospect,  may  be 
easily  supposed,  more  than  likely,  dis- 
missing every  other  thought,  to  have  at 
once  embraced  for  herself  the  darling  hope 
of  all  her  people.  But  in  Mary’s  mind 
there  are  thoughts  that  outweigh  even 
such  a prospect  as  the  one  that  is  placed 
before  her.  While  she  was  a pupil  in  the 
Temple,  she  had  bound  herself  by  the  vow 
of  perpetual  virginity.  Similarly  circum- 
stanced, Eve  might  still  have  persuaded 
herself  that  the  archangel’s  words  bore 
with  them  the  sufficient  dispensation  from 
her  vow.  Not  so  Mary.  Her  thoughts 
are,  “ I have  bound  myself  by  a vow  to 
none  other  than  the  Lord  Himself  of  the 
angels,  and  here  is  but  the  word  of  an 
angel.”  Let  us  study  her  reply  to  the 
archangel,  in  which,  perfectly  uncon- 
quered by  the  indescribable  attraction  of 
the  prospect,  the  memory  of  her  vow 
appears  as  the  one  reigning  thought. 
“ How  shall  these  things  be,”  says  Mary, 
“ seeing  I know  not  man,”  Whatever 
may  become  of  the  marvellous  prospect, 
Mary’s  one  thought  is  “ fidelity  to  her 
vow.” 

This  answer  of  Mary  draws  from  the 
archangel  a further  unfolding  of  the 
divine  plan  in  her  regard.  He  says  to 
her,  “ The  Holy  Ghost  shall  come  upon 
thee,  and  the  power  of  the  Most  High 
shall  overshadow  thee  ; therefore  the  Holy 
One  that  shall  be  born  of  thee  shall  be 
called  the  Son  of  God.”  Mary,  now 
satisfied  as  to  her  vow,  to  wffiich  she  has 
given  the  signal  proof  of  her  inviolable 


21 


Scripture  Types  of  the  First  Joyful  Mystery. 


fidelit}”,  finds  herself  subjected  to  a new 
difficulty.  The  angel’s  words  announce 
to  her  nothing  less  than  a stupendous 
miracle,  of  which,  since  the  world  began, 
there  has  been  no  known  example.  Can 
she  believe  this  to  be  possible  ? Here 
we  may  see  how  opportunely  Mary’s 
knowledge  of  the  Holy  Scripture  comes 
to  her  aid.  Her  education  in  the  Temple 
has  happily  prevented  her  being  one  of 
the  class  of  persons  to  whom  our  Lord 
said,  “ Ye  do  err,  not  knowing  the 
Scriptures  or  the  power  of  God  ” (Matt, 
xxii.  29).  She  remembers  then  that  Isaias 
had  prophesied  the  birth  of  Messias  from 
a virgin  (Isa.  vU.  14),  and  that  God 
had  pledged  Himself  by  His  prophet 
Jeremias  to  do  a new  thing  on  the  earth, 
that  a “ woman  should  compass  a man” 
(Jer.  xxxi.  22).  When,  therefore,  the 
archangel  proceeds  to  inform  her,  “ Behold 
thy  kinswoman  Elizabeth  hath  herself 
conceived  a son  in  her  old  age,  and  this 
is  the  sixth  month  with  her  who  is  called 
barren ; for  there  shall  be  no  word  impos- 
sible with  God,”  Mary,  as  a daughter  of 
faithful  Abraham,  is  quite  prepared  to 
believe.  Yet  to  one  so  cautious  and  self- 
possessed,  and  at  the  same  time  so  humble 
and  retiring  as  Mary,  there  might  still 
have  been  valid  grounds  on  which  rather 
to  wish  to  decline  the  proffered  honour  of 
the  public  life  of  the  Queen-Mother  of  the 
King  of  Israel ; but  so  eminently  pious 
and  prudent  a virgin  as  Mary  would  also 
not  fail  to  say  to  herself,  “ If  God,  who  is 
Almighty,  has  sent  a holy  archangel  from 
His  throne  to  be  the  bearer  of  such  a 
message  as  this  to  one  who  is  so  lowly 


and  humble  as  I am,  this  can  only  be 
because  He  has  purposes  of  His  own  to 
accomplish  through  me,  for  which  He  has 
condescended  to  make  choice  of  my  hum- 
ble person  ; who  am  I,  therefore,  that  I 
can  resist  the  choice  and  election  of  God 
So  Mary  answers  the  heavenly  messenger, 
“ Behold  the  handmaiden  of  the  Lord ; 
be  it  unto  me  according  to  thy  word.” 

How  wonderful,  then,  is  the  difference 
between  the  two  mothers,  Eve  and  Mary  ! 
Eve,  ashamed  to  make  an  open  confession 
in  the  presence  of  a visitor  of  her  subjec- 
tion to  the  law  of  her  God,  yields  an  ear 
to  the  voice  of  a seducing  spirit,  and  is 
led  by  him,  step  by  step,  into  the  breach 
of  the  divine  law.  Mary,  glorying  in  her 
subjection  to  her  vow  of  virginity,  and 
not  willing  to  accept  even  the  words  of  an 
archangel  sent  from  heaven  as  containing 
a release  from  it,  obtains  from  God  not 
only  the  full  measure  of  the  glorious  pro- 
spect that  has  been  proposed  to  her,  but 
over  and  above,  the  singular  and  unex- 
ampled prerogative  of  uniting  with  the 
joys  of  her  maternity  the  glory  and  grace 
of  remaining  a virgin.  Eve,  who  for  the 
sake  of  a delusive  prospect  of  advance- 
ment tramples  under  foot  the  law  of  her 
God,  not  only  discovers  the  particular 
prospect  proposed  to  her  to  have  been  a 
cheat,  but  is  compelled  to  forfeit  the 
dignity  she  already  had,  and  to  become 
subject  to  death  with  all  her  children. 
!Mary,  esteeming  her  duty  to  God  sove- 
reign over  every  other  thought,  obtains 
God  Himself  for  her  son,  and  to  be  called 
“ Blessed”  by  all  generations. 

“ Peccatrix  Eva  sed  Keparatrix  Maria.” 


2.  A nna,  the  mother  who  obtained  her  son  by  'prayer  on  the  condition  of  giving  him 

up  to  the  service  of  God. 


As  ^Mary’s  special  prerogative  of  virgin 
maternity  is  without  a parallel  upon  eai  th, 
we  are  not  to  expect  to  find  in  the  Old 
Covenant  one  who  can  be  more  than,  in  a 
remote  and  collateral  degree,  a figure  of 
the  glorious  Virgin  Mother  of  the  New 
Covenant.  In  Anna,  however,  the  mother 
who  by  earnest  supplication  obtained  her 
son  Samuel  from  God,  and  afterwards 
gave  liim  up  without  reserve  to  the  service 


of  God,  we  have  a beautiful  figure  of  this 
remote  and  collateral  kind. 

The  mother  of  the  sons  of  Zebedee 
came  to  Christ  with  the  prayer,  “ Lord, 
grant  that  iny  two  sons  may  sit,  the  one 
at  Thy  right  hand  and  the  other  at  Thy 
left  in  Thy  kingdom.”  But  the  Son  of 
Mary  came  into  the  world  pledged  to 
suffer  humiliation  and  death  for  the 
benefit  of  others,  and  as  He  was  also  to 


The  Booh  of  the  Holy  Rosary. 


be  a perfect  model  of  the  deference  and 
subjection  which  a son  owes  to  his  mother, 
it  was  necessary,  in  the  counsels  of  God, 
that  His  mother  should  be  one  who  would 
not  in  any  way  interpose  her  maternal 
authority  to  withdraw  Him  from  the 
accomplishment  of  His  death  and  passion, 
but  one  who  should,  on  the  contrary,  con- 
form her  mind  in  all  respects,  as  His 
mother,  to  the  will  of  God,  in  obedience 
to  which  her  Son  became,  as  St  Paul  says, 
“obedient  to  death,  even  the  death  of  the 
Cross  and  this,  however  much  it  might 
cost  her  affection  as  mother  thus  freely  to 
surrender  Him  up  to  become  the  victim 
who  was  to  take  away  the  sins  of  the 
world.  A mother  who  had  the  spirit  of 
the  mother  of  the  sons  of  Zebedee  was, 
therefore,  most  plainly  in  no  way  fitted  to 
occupy  Mary’s  place  ; and  thus  inciden- 
tally a beautiful  light  is  thrown  by  the 
figure  of  Anna  on  the  character  of  Mary, 
which  justifies  the  wisdom  of  the  Holy 
Trinity  in  their  choice  of  her.  For  when 
the  time  came  for  the  sacrifice  of  her  Son 
to  be  offered,  Mary  was  found  not  only 
willing  to  surrender  her  only  Son  up  to 
die  for  the  sins  of  the  world,  but  was  not 
afraid  even  to  stand  by  His  Cross,  and  so 
to  share  in  His  passion,  as  He  was  dying 
upon  it.  Anna’s  history  occurs  in  the 
Holy  Scripture  as  follows  : — The  divine 
promise  of  a Redeemer  to  be  born  of  the 
seed  of  the  woman,  had  caused  all  Hebrew 
women  to  be  extremely  desirous  to  be 
blessed  with  children  ; and  as  Anna  was 
childless,  in  her  affliction  “ she  betook  her- 
self to  prayer  before  the  tabernacle  in 
Silo.”  And  with  her  heart  full  of  grief, 
and  shedding  many  tears,  she  made  a vow 
saying  : “ O Lord  of  Hosts,  if  Thou  wilt 
look  down  on  the  affliction  of  Thy  servant, 
and  wilt  be  mindful  of  me,  and  not  forget 
Thy  handmaid,  and  wilt  give  to  Thy  ser- 
vant a man  child,  I will  give  him  to  the 
Lord  all  his  days,  and  no  razor  shall  come 
upon  his  head.  And  it  came  to  pass  as 
she  multiplied  her  prayers  before  the  Lord, 
that  Heli  observed  her  mouth.  How, 


Anna  spoke  in  her  heart,  and  only  her  lips 
moved,  but  her  voice  was  not  heard  at  all ; 
Heli  therefore  thought  her  to  be  drunk, 
and  said : How  long  wilt  thou  be  drunk  1 
Digest  a little  the  wine  of  which  thou 
hast  taken  too  much.  Anna,  answering, 
said  : Hot  so,  my  lord  ; for  I am  an  ex- 
ceedingly unhappy  woman,  and  have 
drunk  neither  wine  nor  any  strong  drink ; 
but  I have  poured  out  my  soul  before  the 
Lord.  Count  not  thy  handmaid  for  one 
of  the  daughters  of  Belial,  for  out  of  the 
abundance  of  my  sorrow  and  grief  have  I 
spoken  till  now.  And  Heli  said  : Go  in 
peace,  and  the  God  of  Israel  grant  thee 
thy  petition,  which  thou  hast  asked  of 
Him”  (1  Kings  i.  10,  &c.) 

Anna  is  thus  the  mother  in  the  Mosaic 
Covenant  who  so  pleased  God  by  her 
piety  and  persevering  trust  in  the  efficacy 
of  prayer  addressed  to  Him,  that  she 
obtained  from  Him  the  gift  of  her  son 
Samuel.  And  the  Church  sings  of  Mary, 
“ Thou  Sanctuary  of  the  Holy  Ghost, 
alone  without  an  equal,  thou  hast  pleased 
the  Lord  Jesus  Christ.”  And  again, 
“ Rejoice  with  me,  all  ye  who  love  God  ; 
for  even  when  but  a little  one  I pleased 
the  Most  High,  and  gave  forth  from  my 
womb  the  God-Man  ” (Office  of  the 
Circumcision).  The  Bull  of  Pope  Pius 
IX.  proclaiming  the  dogma  of  the  Imma- 
culate Conception  of  Mary  also  says, 
“ That  the  incarnation  of  the  Eternal 
Word  being  decreed  from  all  eternity, 
God,  from  the  beginning  and  before  the 
creation  of  the  world,  chose  and  appointed 
a mother  for  His  only-begotten  Son,  from 
whom,  BEING  MADE  FLESH,  He  might  be 
born  in  the  blessed  fulness  of  time  ; and  on 
this  mother  He  has  vouchsafed  to  bestow 
so  surpassing  a love  above  all  other  crea- 
tures, as  to  be  in  the  highest  degree  well 
pleased  in  her.” 

How  Anna  fulfilled  her  vow  of  giving 
up  her  son  to  the  service  of  God,  we  shall 
learn  when  we  come  to  the  type  of  the 
fourth  joyful  mystery,  the  Presentation  of 
Jesus  in  the  Temple. 


THE  HOLY  SCRirTURE  NARRATIVE. 


“ And  Mary  rising  up  in  those  days,  went 
“ into  the  hill  country  with  haste,  into  a 
“ city  of  Juda.  And  she  entered  into  the 
“ house  of  Zachary,  and  saluted  Elizabeth. 
“ And  it  came  to  pass,  that  when  Eliza- 
“ beth  heard  the  salutation  of  Mary,  the 
“ infant  leaped  in  her  womb.  And  Eliza- 
“ beth  was  filled  with  the  Holy  Ghost:  and 
“ .she  cried  out  with  a loud  voice,  and  said : 
“ Blessed  art  thou  among  women,  and 
“ blessed  is  the  fruit  of  thy  womb.  And 
“ whence  is  this  to  me,  that  the  mother  of 


“ my  Lord  should  come  to  me  1 For  be- 
“ hold,  as  soon  as  the  voice  of  thy  salutation 
“ sounded  in  my  ears,  the  infant  in  my 
“ womb  leaped  for  joy.  And  blessed  art 
“thou  that  hast  believed,  because  those 
“ things  shall  be  accomplished  that  were 
“ .spoken  to  thee  by  the  Lord  ” (Luke  i. 
“ 39-45). 

“ The  highest  in  rank,”  writes  Origen, 
“ come  to  those  lower  than  themselves, 
that  by  their  coming  they  may  impart 
some  blessing  to  them.  Thus  Jesus  came 


24 


TIlc  Boole  of  the  Holy  Rosary. 


to  John  that  He  might  sanctify  John’s 
baptism.  And  no  sooner  had  Mary  heard 
the  words  of  the  angel  announcing  to  her 
that  she  had  been  chosen  to  be  the  mother 
of  the  long-expected  Messias,  and  that 
her  kinswoman  Elizabeth  also  was  with 
child,  than  she  rose  up  and  went  with 
haste  into  the  hill  country,  and  entering 
into  the  house  of  Zacharias,  saluted 
Elizabeth.  Jesus,  who  was  in  her  womb, 
hastens  to  sanctify  John,  who  was  in  like 
manner  in  his  mother’s  womb.  Before 
Mary  came  and  saluted  Elizabeth  the 
babe  had  shown  no  signs  of  joy,  but  no 
sooner  had  Mary  spoken  than  the  babe 
leaped  for  joy,  and  then  for  the  first  time, 
Jesus  made  John  His  forerunner”  (Ori- 
gen,  Homily  on  St  Luke  i.) 

Thus  it  was  the  tie  of  family  affection, 
and  the  charity  of  Mary,  which  prompted 
this  speedy  visit  to  her  kinsw^oman.  But 
God  in  it  had  His  own  designs  also  which 
were  to  be  duly  accomplished.  “ No  man 
lighteth  a candle,”  says  our  Lord,  “ and 
hideth  it,  or  putteth  it  under  a bushel, 
but  upon  a candlestick,  that  all  who  enter 
may  see  the  light”  (Luke  xi.  33) ; and  as 
it  had  now  pleased  the  Eternal  Wisdom 
to  make  Mary  the  vessel  of  election  bear- 
ing the  Light  of  the  whole  world,  it  became 
an  appropriate  part  of  the  divine  counsels 
both  that  fitting  witnesses  should  be  found 
to  bear  their  testimony  to  the  marvellous 
wonder  that  was  accomplished  in  Mary, 
and  that  an  occasion  should  be  placed  in 
Mary’s  way  to  utter  her  own  solemn  testi- 
mony and  acknowledgment  of  the  great 
things  which  God  had  done  for  her,  for 
the  comfort  and  confirmation  of  the  faith 
of  the  countless  generations  yet  unborn, 
who  were  to  participate  in  the  salvation 
of  which  she  was  the  bearer. 

The  witnesses,  it  must  be  observed, 
have  here  no  ordinary  event  to  attest. 
“ God  would  not,”  writes  the  Patriarch  of 
Nicomedia,  “ confide  to  His  angels  the 
business  of  human  salvation,  but  He  con- 
descended in  His  mercy  to  lower  Himself 
to  our  degraded  condition.  He  was  not 
satisfied  vdth  merely  repairing,  but  He 
would  Himself  assume  our  nature,  and 
place  it  on  the  throne  given  to  Him  by 
the  Father.  How  shall  I worthily  reflect 
on  this  unspeakable  goodness  of  the  God- 


head— this  intensity  of  the  divine  love 
for  the  race  of  man  ? With  what  kind  of 
praises  shall  I endeavour  to  celebrate  His 
abasement  of  Himself  to  our  infirmities  ? 
How  shall  I find  words  wherewith  to 
extol  the  Holy  Virgin,  through  whom  these 
things  have  come  to  pass — the  Virgin,  I 
say,  by  whom  our  ruin  has  been  repaired  ? 
Where  can  brightness  be  found  equal  to 
the  purity  of  her  in  whom,  captivated  by 
her  love,  her  own  Creator  built  for  Him- 
self a tabernacle  in  which  He  abhorred 
not  to  dwell,  in  which  the  counsels  of  the 
Eternal  Father  have  been  accomplished, 
and  in  which  the  Holy  Ghost  hath  found 
a resting-place  1 What  glory  is  there  that 
may  compare  with  the  excellence  of  her 
whom  her  Creator  hath  exalted  high 
above  all  other  beings,  Himself  alone 
excepted  ? O priceless  gift ! O treasure 
of  inestimable  value  ! O thou  among 
countless  beautiful  things  the  most  sur- 
passingly beautiful ! O Mother  of  God  ! 
Oh  ! of  all  lovely  things  the  loveliest ! 
Through  thee  the  banished  race  of  man 
returns  to  its  lost  post  of  honour.  Through 
thee  we  have  regained  the  undying  plea- 
sures of  Paradise.  Through  thee  the 
flaming  sword  that  turned  on  all  sides  is 
withdrawn,  and  the  barred  doors  that 
stopped  our  way  to  true  joys  have  been 
thrown  open.  Through  thee  the  longings 
of  the  prophets  have  been  satisfied,  and 
their  testimony  hath  in  thee  received  its 
fulfilment.  Through  thee  we  have  gained 
the  tokens  of  our  future  resurrection,  and 
through  thee  we  have  received  our  hope 
of  one  day  obtaining  the  kingdom  of 
heaven.  In  thee  we  have  the  patroness 
of  our  salvation,  and  the  advocate  of  our 
cause;  and  in  thee  we  make  a boast  of 
our  boldness  and  confidence”  (Sermon 
on  the  Presentation  in  the  Temple). 

Such  was  Mary  now  become,  in  virtue 
of  her  words,  “ Behold  the  handmaiden 
of  the  Lord ; be  it  unto  me  according  to 
thy  word  ;”  but  the  mystery  as  yet  is 
known  to  no  one  beside  herself  on  the 
entire  earth,  although  the  whole  world 
has  in  due  time  to  be  brought  to  the 
knowledge  of  it,  and  to  glorify  God  for 
the  salvation  which  He  has  sent.  Though, 
therefore,  nothing  can  stay  the  completion 
of  the  counsels  of  the  Almighty,  all  events 


25 


The  Second  Joyful  Mystery. 


must,  notwitlistanding,  move  towards 
their  accomplishment  in  the  order  that 
He  has  prescribed.  In  the  same  manner, 
then,  as  it  has  been  the  divine  will,  that 
the  whole  world  should  know  the  resur- 
rection of  Jesus  from  the  dead  in  no 
other  way  than  from  the  testimony  of  His 
apostles  and  other  witnesses  chosen  for 
this  end,  so  it  is  likewise  here  from  the 
witnesses  whom  God  has  chosen  that  we 
first  learn  to  know  what  great  things  are 
accomplished  in  Mary,  and  to  read  a just 
lesson  to  human  pride ; these  first  witnesses 
are  an  elderly  female  and  an  unborn  babe. 

“ Mary,  then,”  to  cite  the  words  of  St 
Bernard,  ‘‘  enters  the  house  of  Zacharias 
and  salutes  Elizabeth,  and  immediately 
the  singular  glory  of  the  Blessed  Virgin  is 
revealed  to  Elizabeth  by  the  Holy  Ghost. 
Elizabeth  cries  out  with  a loud  voice — 
Blessed  art  thou  among  women,  and 

BLESSED  IS  THE  FRUIT  OF  THY  WOMB  !” 

She  is  lost  in  wonder  at  the  person  of  her 
visitor,  and  says:  “Whence  is  it  that 
THE  MOTHER  OF  MY  LORD  SHOULD  COME 
TO  ME?”  Then  she  praises  the  voice  of 
her  visitor,  and  declares  the  wonder  that 
has  been  effected  by  its  very  sound.  “ It 
CAME  TO  pass  THAT  AS  THE  VOICE  OF 
THY  SALUTATION  SOUNDED  IN  MINE  EARS, 
THE  INFANT  IN  MY  WOMB  LEAPED  FOR 
JOY.”  Then  she  congratulates  with  her 
on  her  promptitude  in  believing,  saying — 
“ Blessed  ART  thou  that  hast  believed, 
BECAUSE  those  THINGS  SHALL  BE  ACCOM- 
PLISHED WHICH  WERE  SPOKEN  TO  THEE 
BY  THE  Lord”  (Sermon  on  the  Twelve 
Prerogatives  of  Mary). 

St  Elizabeth’s  testimony  has  by  no 
means  been  given  in  vain,  for  it  is  now 
re-echoed  over  the  world  by  the  millions 
of  every  clime  and  language  who  cease- 
lessly repeat  the  words — “ Blessed  art 
thou  among  women,  and  blessed  is  the 
fruit  of  thy  womb  !”  But  the  first  to  bear 
testimony  to  the  mystery  accomplished  in 
Mary  was  the  unborn  babe — the  future 
prophet,  whom  Jesus,  at  Mary’s  approach, 
now  sanctifies  in  his  mother’s  womb. 

“ Tell  us,  0 John,”  writes  St  Chrysos- 
tom, “when  thou  wast  hidden  in  the 
womb,  how  earnest  thou  to  see  and  hear? 
How  couldest  thou  contemplate  tlie  things 
divine  ? How  couldest  thou  exult  ? That 


which  is  come  to  pass  is  a great  mystery, 
and  far  exceeds  human  comprehension. 

It  is  fitting  that  I should  outstep  the 
power  of  nature  on  account  of  Him  who. 
Himself  above  nature,  is  about  to  renovate 
all  things.  True  though  it  be  that  I am 
enclosed  in  the  womb,  I can  still  see  the 
Sun  of  Justice  borne  in  the  womb.  I 
hear,  for  I am  about  to  be  born  as  the 
Voice  proclaiming  the  presence  of  the 
Eternal  Word.  I cry  out,  for  I behold 
the  Only-begotten  of  the  Father  clothed 
in  flesh.  I rejoice  in  spirit,  for  I see  the 
Maker  of  the  universe  assume  the  form  of 
man.  I leap  for  joy,  for  I have  present  to 
my  mind  the  Redeemer  of  the  world  in  a 
body  of  flesh  and  blood.  I,  as  it  were, 
run  before  you  to  greet  His  coming,  and 
am  the  first  to  give  Him  glory.” 

And  next,  Mary  herself  completes  the 
chain  of  testimony  by  her  own  solemn 
thanksgiving.  “ My  soul  doth  magnify  the 
Lord,  and  my  spirit  hath  rejoiced  in  God 
my  Saviour.  Because  He  hath  regarded 
the  humility  of  His  handmaid ; for  behold 
from  henceforth  all  generations  shall  call 
me  blessed.  Because  He  that  is  mighty 
hath  done  great  things  to  me  ; and  holy 
is  His  name.  And  His  mercy  is  from 
generation  unto  generations,  to  them  that 
fear  Him.  He  hath  showed  might  in 
His  arm  ; He  hath  scattered  the  proud  in 
the  conceit  of  their  heart.  He  hath  put 
down  the  mighty  from  their  seat,  and  hath 
exalted  the  humble.  He  hath  filled  the 
liungry  with  good  tilings ; and  the  rich 
He  hath  sent  empty  away.  He  hath 
received  Israel  His  servant,  being  mindful 
of  His  mercy.  As  He  spoke  to  our 
fathers,  to  Abraham,  and  to  his  seed  for 
ever  ” (Luke  i.  46-55). 

Thus  all  is  accomplished  according  to 
the  inspired  rule  of  the  law  of  Moses  : 

“ In  the  mouth  of  two  or  three  witnesses  . 
every  word  shall  be  established”  (Dent, 
xix.  15).  The  unborn  prophet,  the  vener- 
able and  aged  Elizabeth,  and  Mary  herself, 
bear  their  testimony.  And  Zacharias  the 
])riest,  where  is  he  ? He  is  not  admitted 
to  give  testimony.  He  liad  shown  a dis- 
position to  doubt  the  announcement  made 
by  the  holy  Archangel  Gabriel  to  liimself, 
and  he  is  in  consequence  become  speech- 
less, and  can  give  no  testimony  until  the 


26 


The  Boole  of  the  Holy  Bosary. 


words  of  tlie  angel  which  he  hesitated  to 
believe,  shall  have  received  their  full 
accomplishment.  Then  indeed  his  lips 
will  be  loosed,  and  he  will  join  in  the 
testimony  in  words  which  all  generations 
to  the  end  of  the  world  will  ceaselessly 


repeat,  but  at  present  his  lips  are  sealed. 

•Oh!  blessed  prerogative  of  faith,  which 
endows  men  with  the  “ wisdom  that  hath 
opened  the  mouth  of  the  dumb,  and  given 
eloquence  of  the  tongues  of  babes”  (Wisd. 
X.  21). 


C H A P T E E Y. 

THE  SCRIPTUEE  TYPES  OF  THE  SECOND  JOYFUL  MYSTERY. 

I.  THE  ARK  OF  THE  COVENANT  IN  THE  HOUSE  OF  OBEDEDOM. 

II.  THE  BUSH  THAT  BURNED  WITH  FIRE  AND  WAS  NOT  CONSUMED. 

1.  The  Ark  of  the  Covenant  a visitor  in  the  house  of  Ohededom  in  the  reign  of 

King  David. 


“ Hail,  thou  Ark  of  the  Covenant f says 
the  Patriarch  of  Constantinople,  Ger- 
manus,  addressing  himself  to  Mary,  ‘‘of 
whom  David  prophesied,  saying.  Arise, 
O Lord,  to  Thy  rest.  Thou,  and  the  Ark 
of  Thy  Sanctification  ” (Ps.  cxxxi.  8).  Ark 
of  the  Covenant,  pray  for  us,  is  a petition 
of  the  popular  litany  of  Loretto ; and, 
perhaps,  there  is  no  one  of  the  Old  Testa- 
ment types  of  Mary  on  which  the  Fathers 
of  the  Church  are  so  fond  of  dwelling  as 
this. 

“ Of  a truth,  the  Ark  of  Israel,”  writes 
Leo,  an  Emperor  of  Constantinople,  “was 
an  image  of  thy  glory,  O Mary,  as  having 
been  a refuge  and  a protection  for  the 
conquered.  Yet  the  things  which  were 
brought  about  through  it  were  but  a 
shadow  of  the  things  that  have  come  to 
pass  through  thee ; and  far  inferior  to 
them.  The  Ark  to  the  Israel  of  old  was 
a source  of  help,  only  when  they  walked 
in  the  path  of  God’s  commandments ; and 
so  far  from  proving  a help  to  the  guilty, 
and  to  those  who  deserted  the  ways  of 
God,  the  very  Ark  itself  was  brought  into 
peril  through  their  sin.  Nothing  of  the 
kind  can  be  said  of  thee.  It  is  no  mere 
defence  of  the  kind  that  thou  bringest  to 
the  Christian  people,  for  not  only  at  the 
time  when  all  were  lost  didst  thou  make 
haste  to  come  to  their  aid,  but  even  now 


thou  offerest  thyself  as  a guide,  not  only 
to  those  who  keep  the  straight  path  of 
the  Divine  commandments,  but  also  to 
those  who  turn  aside,  and  render  them- 
selves liable  to  most  just  punishments. 
For  God,  in  thee,  has  respect  to  His  own 
most  sacred  Ark,  and  reverences  the 
stretched-out  hands  that  were  once  His 
own  support”  (Leo,  Emperor,  on  the  death 
of  the  Messed  Virgin). 

So  dear  to  the  Christian  people,  indeed, 
has  this  particular  image  of  ISIary  always 
appeared  to  be,  that  we  shall  find  our 
account,  in  taking  a brief  preliminary 
glance  at  some  of  the  striking  points  of 
the  resemblance,  on  which  the  Church 
writers  delight  to  expatiate  ; which,  taken 
together,  certainly  present  a beautiful 
proof  of  the  Divine  forethought  in  pre- 
paring the  way  for  the  Christian  mysteries. 

(1.)  The  form  and  designof  the  Arkof  the 
Mosaic  Covenant,  had  been  jireconceived 
in  the  Divine  mind,  for  God  said  to  Moses, 
“ See  that  thou  make  all  things  according 
to  the  pattern  showed  thee  in  the  Mount  ” 
(Exod.  XXV.  40) ; and  the  Church  delights 
to  understand  of  the  Ark  of  the  New 
Covenant  the  inspired  words,  “ I was  pre- 
ordained from  all  eternity;  of  old,  and 
before  the  earth  was  made,  and  while  the 
depths  were  not,  was  I conceived  ” (Prov. 
viii.  23). 


BOSTON  . LiUli. 


CHii^j  r :<ITT  KILli,  MASS. 

Scripture  Types  of  the  Second  Joyful  Mystery. 


‘T1 


(2.)  The  Ark  of  Israel  was  to  be  con- 
structed entirely  from  materials  which 
were  freely  offered — “From  every  man  that 
shall  offer  of  his  own  free  will,  thou  shalt 
receive  them”  (Exod.  xxv.  2) ; and  Mary, 
in  the  same  manner,  was  not  asked  to 
offer  herself  otherwise  than  entirely  of  her 
own  free  wdll  to  become  the  Ark  of  the 
New  Covenant,  her  consent  being  given  in 
the  words — “ Behold  the  Handmaiden  of 
the  Lord ; be  it  unto  me  according  to 
Thy  word.” 

(3.)  “Thou  shalt  make  it  of  setim 
wood.”  The  setim-tree  furnished  an  im- 
perishable material,  the  shadow  of  the 
inviolable  purity  and  virginity  of  the  Ark 
of  the  New  Covenant. 

(d.)  “ Thou  shalt  line  it  with  the  purest 
gold  within  and  without,  and  thou  shalt 
make  a golden  crown  round  about  it  ” — a 
figure  of  the  care  bestoTved  on  the  forma- 
tion of  the  Ark  of  the  New  Covenant. 
“ Almighty  and  everlasting  God,”  says 
the  Church  in  her  prayer,  “ who  by  the 
power  of  the  Holy  Ghost  didst  prepare 
the  body  and  soul  of  the  glorious  Virgin 
Mother  Mary,  to  be  a fit  dwelling-place 
for  Thy  Son.” 

(5.)  “ Thou  shalt  place  in  the  Ark  the 
testimony  which  I will  give  thee.”  He 
w'ho  came  to  dwell  in  the  Ark  of  the 
New  Covenant,  says  of  Himself,  “ I am 
the  Way,  the  Truth,  and  the  Life  ” (John 
xiv.  6). 

(G.)  “ Thou  shalt  make  a mercy  seat  of 
the  purest  gold  with  which  the  Ark  is  to 
be  covered.”  The  Church  loves  to  call 
Mary  the  “ Mother  of  Mercy,”  of  whom 
St  Bernard  says,  “ Why  should  frail  hu- 
manity fear  to  approach  IMary.  In  her 
there  is  nothing  that  is  austere,  nothing 
that  is  terrible.  She  is  all  sweetness, 
offering  milk  and  wool  to  all  who  are  of 
her  household.  Turn  over  all  that  is 
’ written  in  the  entire  of  the  Gospel  history 
of  ^lary,  and  if  but  the  very  smallest 
symptom  of  anything  harsh  and  censo- 
rious, or  so  much  as  the  least  sign  of  any 
disposition  to  be  stern  and  severe  is  found 
ill  her,  then  you  may  suspect  and  hesitate 
to  approach  her  ” (Twelve  Prerogatives  of 
Mary). 

(7.)  “From  thence  I will  give  laws, 
says  God,  and  I will  speak  to  thee  from 


above  the  mercy  seat,  all  the  things  which 
I will  command  to  the  children  of  Israel  ” 
(Exod.  xxv.  1-25).  “ Behold,  a Virgin 

shall  conceive,”  says  the  prophet,  “ and 
shall  bear  a Son,  and  His  name  shall  be 
called  Emmanuel,  or  God  with  us  ” (Isa. 
vii.  14).  It  is  the  Emmanuel  who  is 
Mary’s  Son,  who  has  sent  His  apostles 
into  the  whole  world,  to  teach  all  its 
nations  and  people  to  observe  all  that  He 
has  commanded  them. 

“ And  Mary,”  says  St  Luke — to  resume 
the  subject  of  the  particular  parallel  to  the 
visit  Mary  paid  to  Elizabeth — “ abode  with 
Elizabeth  about  three  months,  and  she  re- 
turned to  her  own  house”  (Luke  i.  56).  It 
happened  to  the  Ark  of  the  Covenant  of 
Israel  to  be,  in  like  manner,  also  a visitor  in 
the  house  of  a sojourner  in  Israel,  for  the  ex- 
actly similar  space  of  time  of  three  months, 
and  this  came  to  pass  in  the  ensuing  re- 
markable way.  When  all  the  people  of 
Israel  had  received,  with  acclamations, 
David’s  proposal  to  bring  the  Ark  of  the 
Covenant  to  Mount  Sion,  and  had  an- 
swered “ that  so  it  should  be,  for  the  word 
pleased  all  the  people”  (1  Par.  xiii.  4), 
David’s  pious  design  suffered  a temporary 
interruption  from  the  following  cause  : — 
“ David  and  all  Israel  played  before  God 
with  all  their  might  with  hymns,  and 
with  harps,  and  wfith  psalteries,  and  tim- 
brels, and  cymbals,  and  trumpets.  And 
when  they  came  to  the  floor  of  Chidon, 
Oza  put  forth  his  hand,  to  hold  up  the 
Ark ; for  the  ox  being  wanton  had  made 
it  lean  a little  on  one  side.  And  the  Lord 
was  angry  with  Oza,  and  struck  him, 
because  he  had  touched  the  Ark ; and  he 
died  there  before  the  Lord.  And  David 
was  troubled  because  the  Lord  had  struck 
Oza ; and  he  called  that  place  the  Breach 
of  Oza  to  this  day.  And  he  feared  God 
at  that  time,  saying.  How  can  I bring  in 
the  Ark  of  God  to  me  ? And,  therefore, 
he  brought  it  not  home  to  himself,  that 
is,  into  the  city  of  David,  but  carried  it 
aside  into  the  house  of  Obed  Edom  the 
Gethite.  And  the  Ark  of  God  remained 
in  the  house  of  Obededom  three  months ; 
and  the  Lord  blessed  Ids  house,  and  all 
that  he  had”  (1  Par.  xiii.  7-14). 

Tlius,  by  the  design  of  God,  it  was 
brought  to  pass,  that  both  the  Ark  of  the 


28 


The  Booh  of  the  Holy  Rosary. 


Old  and  tlie  Ark  of  tke  Xew  Covenant, 
vere  each  respectively  visitors  for  the 
space  of  three  months ; each  bringing 
moreover  the  blessing  of  God  to  the 
houses  where  they  respectively  sojourned. 
But  the  beauty  of  the  parallel  by  no 
means  terminates  here.  When  the  marvel 
that  had  been  accomplished  in  Mary  began 
to  be  apparent,  “Joseph,  her  husband,” 
as  St  Matthew  relates,  “being  a just 
man,  and  not  willing  to  expose  her  i)ub- 
licly,  was  minded  to  put  her  away  pri- 
vately; but  while  he  thought  on  these 
things,  behold,  the  Angel  of  the  Lord 
appeared  -to  him  in  his  sleep,  saying, 
^Joseph,  son  of  David,  fear  not  to  take 
unto  thee  Mary,  thy  wife,  for  that  which 


is  conceived  in  her  is  of  the  Holy  Ghost  ; 
and  she  shall  bring  forth  a Son,  and  thou 
shalt  caU  His  Name  Jesus,  for  He  shall 
save  His  people  from  their  sins.’  And 
Joseph,  arising  from  his  sleep,  did  as  the 
angel  had  commanded  him,  and  took  Lis 
wife”  (Matt.  i.  19,  Ac.) 

And  it  was  told  to  King  David  that  the 
Lord  had  blessed  Obededom,  and  all 
that  he  had,  because  of  the  Ark  of  God  ; 
so  David  went  and  brought  away  the  Ark 
of  God  into  the  city  of  David  with  great 
joy.  Such  is  the  remarkable  parallel 
which  the  wisdom  of  God  has  preordained 
should  be  found  between  the  Ark  of  the 
Old  and  the  Ark  of  the  Xew  Covenant. 


2.  The  Bush  which  burned  with  fire  and  was  not  consumed. 


In  the  Vespers  for  the  feast  of  the  Cir- 
cumcision the  Church  sings  ; “ In  the 

bush  which  Moses  saw  burning  with  fire, 
which  yet  was  not  consumed,  we  confess 
the  preservation  of  thine  admirable  Vir- 
ginity. Mother  of  God,  intercede  for  us.” 
The  particular  event  to  which  these  words 
refer  is  thus  related  in  the  Book  of 
Exodus : — 

“ IMoses  fed  the  flocks  of  his  father-in- 
law,  Jethro,  the  priest  of  Madian,  and 
when  he  had  led  his  flock  into  the  further 
part  of  the  desert,  he  came  to  Horeb,  the 
mount  of  God.  And  the  Lord  appeared 
to  him  in  the  flame  of  fire  from  the  midst 
of  the  bush,  and  he  saw  that  the  bush 
was  on  fire  and  yet  was  not  consumed. 
Moses  therefore  said  : I will  go  and  see 
this  great  vision  w^hy  the  bush  is  not 
burned.  But  the  Lord  seeing  that  he 
approached  to  behold,  called  him  from 
the  midst  of  the  bush,  and  said,  Moses, 
Moses.  But  he  answered.  Here  I am. 
And  the  Lord  said.  Draw  not  nigh  hither ; 
loose  thy  shoes  from  off  thy  feet : for  the 
place  whereon  thou  standest  is  holy 
ground.  I am  the  God  of  thy  fathers, 
the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob.  And  Moses  hid 
his  face,  for  he  was  not  able  to  look  upon 
God”  (Exodus  iii.  1-6). 

Some  few  of  the  particular  details  of 
this  striking  parallel  will  well  repay  the 


labour  of  a little  careful  study.  Mos.es, 
for  example,  full  of  wonder  and  amaze- 
ment, says : “I  will  go  and  see  this  great 
vision  why  the  bush  is  not  burned ; ” and 
Elizabeth,  full  of  awe  and  wonder  at  the 
mystery,  the  accomplishment  of  which  in 
Mary  has  been  revealed  to  her,  goes  forth 
to  behold  and  greet  her  with  the  words — 
“ Whence  is  this  that  the  Mother  of  my 
Lord  should  come  to  me?” 

Moses,  approaching  the  Burning  Bush 
of  the  Old  Law,  receives  the  favour  of  being 
permitted  to  hear  the  Voice  of  God  speak- 
ing from  the  midst  of  the  bush,  revealing 
to  him  circumstantially  the  nature  of  the 
salvation  He  is  about  to  accomplish  in 
behalf  of  the  oppressed  people  of  Israel ; 
and  Elizabeth,  in  a transport  of  joy,  hears 
the  sweet  voice  proceeding  from  the  Burn- 
ing Bush  of  the  Xew  Law,  in  which  the 
Holy  Ghost,  by  the  lips  of  Mary,  reveals 
the  nature  of  the  salvation  which  is  about 
to  be  accomplished  in  behalf  of  all  the  lost 
and  oppressed  tribes  and  kindreds  of  the 
whole  earth. 

Since  St  James,  then,  assures  us  that 
with  God  there  is  neither  change  nor 
shadow  of  turning  (James  i.  17),  if  it  be 
granted  that  we  have  the  remarkable 
parallel  of  the  Divine  Voice  uttering  its 
revelations  respectively  from  the  Burning 
Bush  both  of  the  Old  and  the  Xew  Cove- 
nants, we  shall  naturally  expect,  that 


29 


Scripture  Types  of  the  Second  Joyful  Mystery. 


wliatever  truly  proceeds  from  the  mouth 
of  God  will  possess  such  traces  of  har- 
mony and  consonance  that  will  bear  ample 
internal  testimony  to  the  identity  of  the 
one  Divine  source  from  which  they  come. 
It  is  of  course  true  that  the  circumstances 
in  the  two  cases  will  very  greatly  differ. 
Mary  as  the  mouthpiece  of  the  Holy 
Ghost,  uttering  her  inspired  testimony  in 
the  hearing  of  the  aged  Elizabeth,  speaks 
under  quite  other  circumstances  than  the 
Divine  Voice  which  condescends  to  engage 
in  a colloquy  with  Moses  on  the  subject 
of  his  mission  to  the  people  of  Israel ; and 
the  salvation  God  promises  to  Israel  by 
the  hand  of  Moses  is  but  a remote  figure 
and  shadow  of  the  Divine  salvation  in- 
tended for  all  the  tribes  and  nations  of 
the  earth  to  the  end  of  time,  to  which 
Mary  is  bearing  her  testimony.  Yet, 
taking  all  this  into  consideration,  we  may 
still  look  for  traces  of  the  identity  of  the 
one  Divine  source  manifesting  themselves 
in  the  words  that  proceed  from  both 
respectively  ; and  thus  we  proceed  to  seek 
our  edification  in  discovering  some  of  the 
leading  features  of  the  parallel. 

“ I have  seen,’^  says  the  Divine  Voice 
which  speaks  to  Moses,  “ the  afiliction  of 
iMy  people  in  Egypt,  and,  knowing  their 
misery,  I am  come  down  to  relieve  them.^’ 
And  the  Church  says,  in  the  Nicene  Creed, 
Who  for  us  men,  and  for  our  salvation, 
came  doivn  from  heaven,  and  was  incarnate 
by  the  Holy  Gho.st,  of  the  Virgin  Mary, 
the  Burning  Bush  of  the  New  Law. 

For  lie  that  is  mighty  hath  done  great 
things  to  me,  and  holy  is  His  name,  says 
the  Voice  that  spoke  to  Elizabeth ; and 
the  Voice  that  spoke  to  Moses  says  ; Thus 
shalt  thou  say  to  the  children  of  Israel, 
He  who  is  hath  sent  me  to  you.  This  is 
^ly  name  and  My  memorial  to  all  gene- 
ration.s. 

“ He  hath  put  down  the  mighty  from 
their  seat,  and  hath  exalted  the  humble,^’ 
says  the  Divine  Voice  that  spoke  through 
Mary  ; and  the  Voice  on  Mount  Sinai  en- 
dowed the  rod  of  Moses  with  the  power  to 
put  down  the  mighty  from  their  seat;  for  it 


was  with  the  same  rod  that  Moses  called 
forth  the  waters  of  the  Red  Sea  upon  the 
hosts  of  Pharaoh,  drowning  him  and  his 
army  in  its  waves. 

“ He  hath  filled  the  hungry  with  good 
things,  and  the  rich  He  hath  sent  empty 
away,”  says  the  Voice  from  the  Burning 
Bush  of  the  Christian  Covenant.  There  is 
nothing  which  the  hungry  soul  so  eagerly 
desires  as  to  be  cleansed  from  its  sin. 
“ Wash  me,”  says  the  holy  psalmist,  ‘‘  from 
'mine  iniquity,  and  cleanse  me  from  my 
sin  ; restore  to  me  the  joy  of  Thy  salva- 
tion, and  strengthen  me  with  Thy  princely 
spirit”  (Ps.  1.)  And  the  Voice  which 
spoke  to  Moses  gave  him  for  a sign  the 
sudden  restoration  of  his  hand,  which  had 
been  smitten  with  leprosy,  a figure  of  the 
cleansing  from  the  leprosy  of  sin  ; and  also 
the  power  of  turning  the  water  of  the  river 
into  blood,  at  one  and  the  same  time  a 
token  of  their  redemption  to  the  faithful 
Israelites,  and  of  death  to  the  proud 
Egyptians. 

The  Divine  Voice  which  spoke  in  the 
Burning  Bush  of  the  New  Law,  concludes 
with  the  words — “ He  hath  taken  up  the 
cause  of  Israel  His  servant,  as  He  promised 
to  our  fathers,  Abraham  and  his  seed  for 
ever.”  And  the  same  Divine  Voice  which 
spoke  to  Moses,  said — “ Go,  therefore, 
and  I will  be  in  thy  mouth,  and  I will 
teach  thee  what  thou  mayest  speak.” 
And  again,  “ I will  be  in  thy  mouth  and 
in  his  mouth  (Aaron’s),  and  I will  show 
you  what  you  ought  to  do.”  “ He  that 
keepeth  watch  over  Israel,”  says  holy 
David,  “ neither  slumbereth  nor  sleepeth.” 
And  He  of  whom  Mary  bears  witness 
that  He  hath  taken  up  the  cause  of  Israel 
His  servant,  afterwards  pledged  His  word 
to  His  apostles : “ Behold  I am  with  you 
all  days,  even  to  the  end  of  the  world.” 
The  Voice  from  the  Burning  Bush  of  both 
the  Old  and  the  New  Law  perfectly  agree 
with  each  other  in  promising  that  God 
will  for  ever  continue  to  be  with  His 
people,  defending,  protecting,  and  watch- 
ing over  them. 


'■ , V 


And  it  came  to  pass,  that  in  those  days 
“ there  went  out  a decree  from  Caesar 
“ Augustus,  that  the  whole  world  should 
“ be  enrolled.  This  enrolling  was  first 
“ made  by  Cyrinus,  the  governor  of  Syria. 
“And  all  went  to  be  enrolled,  every  one 
“ into  his  own  city. 

“And  Joseph  went  up  also  from  Galilee, 
“ out  of  the  city  of  Nazareth  into  Judea, 
“ to  the  city  of  David  which  is  called 
“ Bethlehem,  because  he  was  of  the  house 
“ and  family  of  David,  to  be  enrolled, 


“ with  Mary,  his  espoused  wife,  who  was 
“ with  child.  And  it  came  to  pass,  that 
“ when  they  were  there,  her  days  were 
“ accomplished  that  she  should  be  de- 
“ livered  ; and  she  brought  forth  her  first- 
“ born  Son,  and  wrapped  Him  in  swad- 
“ dling  clothes,  and  laid  Him  in  a manger, 
“ because  there  was  no  room  for  Him  in 
“ the  inn. 

“ And  there  were  in  the  same  country 
“ shepherds  watching,  and  keeping  the 
“ night  watches  over  their  flocL  And 


i 


31 


The  Third  Joyful  Mystery. 


behold  an  angel  of  the  Lord  stood  by 
“ them,  and  the  brightness  of  God  shone 
“ round  about  them ; and  they  feared  with 
“ a great  fear.  And  the  angel  said  to 
“ them  : Fear  not ; for,  behold,  I bring 
“ you  good  tidings  of  great  joy,  that  shall 
“ be  to  all  the  people  : for  this  day  is 
“ born  to  you  a Saviour,  who  is  Christ 
“ the  Lord,  in  the  city  of  David.  And 
“ this  shall  be  a sign  unto  you.  You 
“ shall  find  the  Infant  wrapped  in  swad- 
“ dling  clothes,  and  laid  in  a manger. 
“ And  suddenly  there  was  with  the  angel 
“ a multitude  of  the  heavenly  army,  prais- 
“ ing  God,  and  saying : Glory  to  God  in 

the  highest;  and  on  earth  peace  to  men 
“ of  good-will.  And  it  came  to  pass,  after 
“ the  angels  departed  from  them  into 
“ heaven,  the  shepherds  said  one  to 
“ another  : Let  us  go  over  to  Bethlehem, 
“ and  let  us  see  this  word  that  is  come 
“ to  pass,  which  the  Lord  hath  showed 
“ to  us.  And  they  came  with  haste ; and 
“ they  found  Mary  and  Joseph,  and  the 
“ Infant  lying  in  the  manger.  And  see- 
“ ing,  they  understood  of  the  word  that 
“ had  been  spoken  to  them  concerning 
“ this  Child.  And  all  that  heard  won- 
“ dered  at  those  things  that  were  told 
“ them  by  the  shepherds.  But  Mary  kept 
“ all  these  words,  pondering  them  in  her 
“ heart.  And  the  shepherds  returned, 
“ glorifying  and  praising  God,  for  all  the 
“ things  they  had  heard  and  seen,  as  it 
“ was  told  unto  them  ” (St  Luke  ii. 
“ 1-20). 

“ While  all  things  were  moving  silently 
on  their  way,  and  the  night  was  in  the 
midst  of  her  course,  Thine  almighty  word 
came  down  from  heaven  from  Thy  royal 
throne”  (Wisd.  xviii.  14).  Such  were 
the  words  of  inspired  prophecy  in  which 
the  accomplishment  of  this  holy  mystery 
of  the  nativity  was  foretold  to  the  faithful 
under  the  old  covenant.  Isaias,  who  is 
often  called  the  evangelical  prophet,  had 
Bj)oken  of  it  in  the  following  glowing  lan- 
guage:— 

“ For  a Child  is  born  to  us,  and  a Son 
is  given  to  us,  and  the  government  is  upon 
His  shoulder  : and  Ilis  name  shall  be 
called  Wonderful,  Counsellor,  God  the 
flighty,  the  Father  of  the  world  to  come, 
the  Prince  of  Peace.  Ilis  empire  shall  be 


multiplied,  and  there  shall  be  no  end  of 
His  peace  : He  shall  sit  upon  the  throne 
of  David,  and  upon  his  kingdom,  to  estab- 
lish it  and  strengthen  it  with  judgment 
and  with  justice,  from  henceforth  and  for 
ever : the  zeal  of  the  Lord  of  hosts  will 
perform  this”  (Isaias  ix.  6,  7). 

Jeremias  had  in  the  same  manner  fore- 
told of  the  stupendous  wonder  which  God 
was  going  to  accomplish,  and  of  the 
mercies  which  would  follow  in  its  train, 
thus : — 

“ The  Lord  hath  created  a new  thing 
upon  the  earth  ; a woman  shall  compass 
A MAN.  Behold  the  days  shall  come,  saith 
the  Lord,  and  I will  make  a new  covenant 
with  the  house  of  Israel,  and  with  the 
house  of  Juda.  Not  according  to  the 
covenant  which  I made  with  their  fathers, 
in  the  day  I took  them  by  the  hand  to 
bring  them  out  of  the  land  of  Egypt : the 
covenant  which  they  made  void,  and  I 
had  dominion  over  them,  saith  the  Lord. 
But  this  shall  be  the  covenant  that  I will 
make  the  house  of  Israel,  after  those  days, 
saith  the  Lord : I will  give  my  law  in 
their  bowels,  and  I will  write  it  in  their 
hearts,  saith  the  Lord : and  I will  be 
their  God,  and  they  shall  be  my  people  ” 
(Jer.  X'xxi.  22,  Ac.) 

“ Mary,”  writes  the  Cistercian  Abbot 
Amedeus,  “ filled  with  the  knowledge  of 
God  as  the  waters  cover  the  sea,  and  rapt 
in  the  deepest  contemplation,  wonders  to 
behold  herself  a virgin  chosen  to  become 
a mother,  and  rejoices  to  know  that  she 
is  the  Mother  of  God.  She  understands 
that  the  promises  given  to  the  patriarchs 
are  fulfilled  in  her.  She  knows  that  the 
longing  desires  of  the  old  fathers  and  the 
oracles  of  the  proj)hets  who  foretold  that 
Christ  should  be  born  of  a Virgin,  and 
who,  with  the  utmost  powers  of  their  soul, 
desired  to  see  His  coming,  are  now  accom- 
plished. She  sees  the  Son  of  God  en- 
trusted to  her,  and  she  rejoices  that  the 
salvation  of  the  world  is  committed  to 
her  keeping.  She  hears  the  voice  of  the 
Lord  Himself  speaking  in  her,  and  saying 
— ‘ Behold,  I have  chosen  thee  out  of  all 
flesh  (Ecclus.  xlv.  4),  and  I have  blessed 
thee  among  all  women.’  See,  I have 
committed  ^My  Son,  My  only  Son,  to  thee. 
Fear  not  to  nurse  thy  child  at  the  breast ; 


32 


The  Booh  of  the  Holy  Bosary. 


nor  to  bring  Him  up  to  whom  thou  hast 
given  birth.  Behold  in  Him  not  God 
alone,  but  thine  own  Son.  My  Son  is 
thy  Son.  My  Son  as  regards  the  God- 
head ; thy  Son  as  regards  the  humanity 
He  has  assumed  ” (Amedeus’  Sermon  on 
the  Praises  of  Mary). 

“ We  must  remember,”  writes  St 
Augustine,  “ that  there  are  two  nativities 
of  Jesus  Christ  taught  by  the  Catholic 
faith — the  one  Divine,  the  other  human  ; 
the  one  from  all  eternity,  the  other  in 
time.  Both  marvellous — the  one  without 
a Mother,  the  other  without  a Father.  If 
we  are  not  able  to  comprehend  the  latter, 
how  shall  we  be  able  to  declare  the  former  1 
And  who  is  there  who  can  comprehend  a 
marvel  so  entirely  beyond  all  human  ex- 
perience ; so  completely  a thing  alone  and 
by  itself  in  the  world  ; so  incredible,  and 
yet,  in  fact,  actually  received,  and  even 
universally  believed,  in  spite  of  its  incre- 
dibility— to  wit,  that  a virgin  should  con- 
ceive, give  birth,  and  yet  remain  a virgin  1 
What  human  reason  cannot  grasp,  faith 
holds  fast ; where  reason  fails,  faith 
advances.  Who  is  there  who  would  say 
that  the  Eternal  Word,  by  whom  all 
things  were  made,  could  not  have  taken 
flesh  without  a mother,  as  He  made  the 
first  man  without  either  father  or  mother  ? 
But,  inasmuch  as  beyond  all  doubt  He 
was  the  Creator  of  both  sexes,  the  male 
and  the  female,  so  in  His  birth  He  wished 
to  pay  honour  to  them  both,  seeing  that 
He  came  to  redeem  both.  In  neither  sex, 
therefore,  ought  we  to  do  any  injury  to 
our  Creator,  for  our  Lord,  in  His  holy 
nativity,  has  opened  the  way  for  both 
sexes  to  hold  fast  to  the  hope  of  their 
salvation.  The  honour  of  the  male  sex 
is  in  the  Humanity  of  Christ ; the  honour 
of  the  female  sex  is  in  the  Mother  of 
Christ.  The  grace  of  Jesus  Christ  has 
overcome  the  craftiness  of  the  serpent” 
(St  Augustine,  Seventh  Sermon  on  the 
nativity  of  Christ). 

“ Eve’s  maternity,”  writes  the  same 
Abbot  Amedeus,  “ was  in  the  way  of 
nature ; Mary’s  was  that  of  mother  and 
virgin.  Eve’s  maternity  was  in  pain  and 
sorrow ; Mary’s  in  joy.  Eve’s  maternity 
belonged  to  the  old  world  ; Mary’s  to  the 
new.  Eve  became  the  mother  of  a ser- 


vant ; and  Mary  of  the  Lord  of  all.  Eve 
gave  birth  to  a transgressor ; and  Mary  to 
the  Just  One.  Eve  brought  into  the 
world  a sinner ; Mary  Him  who  justifies 
from  sin.  Eve’s  parturition  multiplies 
deaths  ; Mary’s  delivers  from  death.  The 
serpent  stands  by  at  the  side  of  Eve’s 
childbirth  to  watch  for  his  occasion  ; Mary 
is  ministered  to  by  angels.  Eve  is  seized 
with  trembling  of  heart ; Mary  is  filled 
with  heavenly  joy.  Eve  exposes  those  to 
whom  she  gives  birth  to  many  dangers ; 
Mary  preserves  her  children  from  every 
evil.  Wickedness  follows  close  upon 
Eve’s  childbirth ; grace  on  that  of  the 
Virgin  Mary.  In  the  maternity  of  Mary 
the  heavens  rejoiced  and  the  earth  was 
glad,  hell  also  was  moved  to  its  depths. 
The  clouds  above  displayed  the  brightness 
of  their  star,  and  sent  forth  a glorious 
company  of  the  angels  praising  God,  and 
saying.  Glory  to  God  in  the  highest,  and 
on  earth  peace  to  men  of  good-will”  (Ser- 
mon on  the  Virgin  Childbirth  of  Mary). 

‘‘Think  not,  O man,”  writes  St  Pro- 
clus,  the  Archbishop  of  Constantinople, 
“ that  this  birth  is  a thing  to  be  ashamed 
of;  for  it  is  become  the  cause  of  our  sal- 
vation. For  if  God  had  not  been  born  of 
a woman.  He  would  not  have  subjected 
Himself  to  death  ; nor  would  He  “ by  His 
death  have  overcome  him  who  hath  the 
dominion  of  death,  that  is,  the  devil” 
(Heb.  ii.  14).  It  is  no  disparagement  to 
the  honour  of  the  architect  to  dwell  in 
the  house  'which  he  has  himself  made  ; 
nor  does  the  clay  reproach  the  potter 
when  he  remoulds  the  vessel  which  he. 
had  formed  ; and  in  the  like  manner  God, 
who  is  all  pure,  contracts  no  stain  by  His 
being  born  from  the  womb  of  a Virgin. 
O most  blessed  womb ! in  which  the 
writing  of  discharge  from  their  prison  was 
accomplished  for  the  whole  race  of  man, 
and  a spiritual  armoury  forged  against 
the  deceits  of  the  devil.  O blessed  field  ! 
in  which  the  Husbandman  has  reaped  the 
ears  of  corn  that  sprung  up  without  being 
sown.  O temple ! in  which  God  was 
made  Priest,  not  changing  His  own 
nature,  but  in  His  mercy  clothing  Himself 
with  that  which  is  according  to  the  order 
of  Melchisedec”  (St  Proclus  of  Constanti- 
nople, Sermon  on  the  Praises  of  Mary). 


33 


The  Third  Joyful  Mystery. 


Let  us  hear  the  words  of  St  Leo,  Pope 
and  Doctor  of  the  Universal  Church,  on 
the  subject  of  this  great  mystery  : — 

“ Our  Saviour,  dearly  beloved,  is  born 
on  this  day.  Let  us  rejoice ! For  it 
would  not  be  right  that  any  place  should 
be  given  to  sorrow  on  the  birthday  of  Life  ; 
that  Life,  I say,  which,  swallowing  up  the 
terror  of  death,  introduces  to  us  the  joys 
of  the  eternity  of  which  we  have  received 
the  promise.  Uo  one  can  be  put  aside 
from  his  share  in  this  rejoicing.  The 
cause  of  our  joy  is  one  that  is  common  for 
all;  for  as  our  Lord,  the  destroyer  of 
death  and  sin,  finds  no  one  free  from  guilt, 
so  He  came  for  the  common  delivery  of 
all  alike.  Let  the  saint  rejoice,  for  he 
draws  near  to  his  reward ; let  the  sinner 
rejoice,  for  he  is  invited  to  pardon ; let 
the  heathen  take  courage,  for  he  is  called 
to  life.  For  the  Son  of  God,  according 
to  the  fulness  of  time  which  the  unsearch- 
able depth  of  the  Divine  counsel  had 
brought  about,  assumed  to  Himself  the 
nature  of  the  human  race,  that  it  might  be 
reconciled  to  its  Maker,  and  that  the 
devil,  the  instigator  of  death,  might  be 
overcome  by  that  which  he  himself  had 
conquered. 

“ In  this  conflict,  entered  into  on  our 
behalf,  the  battle  was  fought  on  a great 
and  marvellous  footing  of  equal  justice. 
For  the  Almighty  Lord  joins  issue  with 
His  most  ferocious  adversary,  not  in  His 
own  majesty,  but  in  our  humility,  oppos- 
ing to  him  the  same  form  and  the  same 
nature  with  ours,  being  a sharer  to  the 
full  in  our  mortality,  though  entirely 
exempt  from  our  sin.  For  His  nativity 
has  no  part  whatsoever  in  that  which  is 
said  of  all  others  : ‘ No  one  is  free  from 
stain,  not  even  the  babe  whose  life  has 
been  but  of  one  day  on  the  earth.’  No- 
thing, therefore,  of  the  concupiscence  of 
the  flesh  passed  into  this  birth,  and  nothing 
flowed  into  it  from  the  law  of  sin.  A 
royal  Virgin  of  the  family  of  David  is 
chosen,  who,  when  about  to  become  the 
bearer  of  the  sacred  burden,  first  conceived 
in  her  mind  the  Divine  and  human  off- 
spring prior  to  His  conception  in  the 
womb.  And  lest,  for  want  of  a right 
understanding  of  the  Divine  counsel,  she 
might  take  alarm  at  the  unwonted  nature 


of  that  which  was  proposed  to  her,  she 
learns  from  a colloquy  with  an  Angel  what 
it  was  that  was  to  be  wrought  in  her 
by  the  Holy  Ghost,  and  she  fully 
believes  that  she  may  become  the  mother 
of  God,  without  detriment  to  her  vir- 
ginity. 

“ Let  us  then,  dearly  beloved,  give 
thanks  to  God  the  Father  by  His  Son,  in 
the  Holy  Ghost,  who,  through  the  abund- 
ance of  the  love  with  which  He  hath 
loved  us,  hath  had  pity  upon  us ; and 
when  we  were  dead  in  sin,  hath  raised  us 
again  to  life  with  Christ,  that  we  might 
be  in  Him  new  creatures  and  a new  crea- 
tion. Let  us  lay  aside,  then,  the  old  man 
with  his  works,  and  as  we  have  been 
admitted  to  a share  in  the  generation  of 
Christ,  let  us  renounce  the  works  of  the 
flesh.  Acknowledge,  O Christian,  thy 
dignity ; and  now  that  thou  art  become  a 
partaker  of  the  Divine  nature,  refuse  to 
turn  back  to  thy  former  degradation,  by 
a degenerate  life.  Bear  in  mind  of  whose 
head  and  of  whose  body  thou  hast  been 
made  a member.  Eecollect  that  having 
been  delivered  from  the  power  of  darkness, 
thou  hast  been  translated  into  the  light 
and  kingdom  of  God”  (St  Leo,  Sermon 
on  the  Nativity). 

St  Augustine  writes  : “ He  is  born  in  a 
stable ; He  is  wrapped  in  poor  swaddling 
clothes  by  His  mother,  Mary,  and  laid  in 
a manger.  For  her  there  was  no  house  of 
cedar  nor  throne  of  ivory,  on  which  she 
might  give  birth  to  her  Creator,  and  lay 
to  rest  the  Redeemer  of  all.  As  an  exile 
and  as  a wanderer,  in  the  house  of  another, 
she  brought  forth  the  Lord  of  the  world  ; 
and  as  a poor  woman,  she  wrapped  Him 
up  in  poor,  and  not  in  silken  clothing. 
When  her  child  was  born,  she  adored  Him 
as  God.  O favoured  stable  ! O blessed 
manger  in  which  Christ  is  born,  and  the 
God  of  all  is  laid  to  rest ! There  stood 
by  at  His  birth  the  heavenly  powers,  and 
angels  ministered  comfort.  There  were 
present  the  thousands  of  thousands  sing- 
ing for  joy.  There  was  heard  the  cry  of 
the  infant  Christ  in  the  stable,  and  great 
joy  in  the  heavens.  Christ  weeping  in 
the  manger,  and  the  multitude  of  the 
heavenly  host  exulting  around  Him,  and 
sounding  forth.  Glory  to  God  in  the 

c 


34 


The  Booh  of  the  Holy  Bosary. 


highest,  and  announcing  ‘ peace  on  earth 
to  men  of  good-will,’  for  heavenly  good- 
ness -was  born  upon  earth.  True  peace 
had  come  down  from  heaven,  and  the 
rejoicing  angels  sang,  Glory  to  God  in  the 
highest.  The  angels  exult  for  joy.  Mary 
trembles  at  having  become  the  mother  of 
God.  The  angels  crowd  together  joyfully, 
without  fear,  in  the  presence  of  the  Christ, 
before  whom  His  mother  stands,  before 
whom  she  exults  with  great  fear  and 
trembling,  and  timidly  perseveres  in  her 
joy”  (Sermon  on  the  Nativity). 

“ Rejoice,  ye  just  men,”  says  St  Augus- 
tine ; “ it  is  the  birthday  of  Him  who 
justifieth.  Rejoice,  ye  that  are  sick  and 
infirm,  it  is  the  birthday  of  your  Saviour. 
Rejoice,  ye  captives,  it  is  the  birthday  of 
your  Redeemer.  Rejoice,  ye  servants,  it 
is  the  birthday  of  the  Master  over  all. 
Rejoice,  ye  freemen,  it  is  the  birthday  of 
Him  who  maketh  all  free.  All  Christians 
rejoice,  it  is  the  birthday  of  Christ”  (St 
Augustine,  Third  Sermon  on  the  Nativity). 

“ But  if  all  things  on  earth  rejoice  at 
the  birth  of  Christ,”  writes  the  Cistercian 
Abbot  above  quoted,  “what  must  have 
been  the  joy  of  Mary.  The  lips  stammer, 
the  heart  shrinks,  and  the  mind  trembles 
at  the  thought  of  such  joy.  Whence 
came  it  that  a vessel,  still  frail  and  mortal, 
was  able  to  endure  under  the  burden  of 
such  joy  ? It  was  because  He  still  over- 
shadowed her  in  the  birth  of  Christ,  who 
had  previously  overshadowed  her  in  His 
conception.  He  gave  her  power  to  bear 
the  joy,  who  had  given  to  her  its  abund- 
ance ; and  the  same  marvellous  power 
of  the  Godhead  sustained  her,  which  had 
already  filled  her  with  the  wonderful  over- 
flowing of  His  glory  and  majesty.” 

CHORUS  OF  PRIESTS. 

Who  can  count  the  starry  jewels 
Set  in  Mary’s  crown  of  light  ? 

Who  can  estimate  her  greatness? 

Who  can  guess  her  glory’s  height  ? 
What  can  measure  its  extent, 

Save  the  depth  of  God’s  descent  ? 

CHORUS  OF  VIRGINS. 

Hail  ! 0 Queen  of  nature’s  kingdoms. 
Queen  of  Angels,  hail  to  thee  ! 

Greater  none  have  been  before  thee, 
Greater  none  shall  ever  be  : 

Hail,  divine  Receptacle 
Of  th’  Incomprehensible! 

— From  “ The  Masque  of  Mary." 


But  we  must  by  no  means  here  fail  to 
take  note  in  what  way  the  Third  Mystery 
of  the  Rosary  shows  the  Divine  plan  of 
the  Incarnation,  making  good  one  further 
and  very  signal  step  in  unfolding  itself  to 
human  belief.  The  time  is  now  come  for 
an  entirely  fresh  order  of  witnesses  to 
appear  on  the  scene,  to  bear  their  testi- 
mony to  the  wonder  which  has  been 
brought  to  pass.  The  infirmity  of  human 
faith,  we  may  observe,  will  assuredly  fail, 
except  there  comes  to  its  aid  a testimony 
consonant  with  the  magnitude  of  that 
which  has  been  accomplished.  St  Paul 
writes  : “ When  He  brings  the  First-born 
into  the  world.  He  says.  Let  all  the 
angels  of  God  worship  Him’’  (Heb.  i.  6). 
And  to  provide  for  the  difficulty  of  human 
belief  in  the  truth  of  so  surpassingly  great 
a mystery,  an  Angel  is  sent  to  shepherds 
watching  their  flocks  by  night,  to  bring 
to  them  the  glad  tidings.  The  brightness 
of  God  shone  around  them  as  they  heard 
the  Angel’s  words  telling  them  what  had 
come  to  pass  in  Bethlehem,  and  giving 
them  a sign,  “ You  shall  find  the  infant 
wrapped  in  swaddling  clothes,  and  laid  in 
a manger.”  Then  suddenly  there  was 
with  the  Angel  a multitude  of  the  heavenly 
host,  praising  God,  and  saying,  “ Glory 
to  God  in  the  Highest,  and  on  earth  peace 
to  men  of  good-will.”  Here,  then,  we 
have  given  to  aid  our  infirmity  in  believ- 
ing, the  testimony  of  the  multitude  of  the 
Host  of  heaven,  corroborating  the  words 
of  the  Angel ; and  there  are  theologians 
who  say,  that  the  sin  on  Satan’s  part 
which  caused  his  fall,  was  the  pride  which 
revolted  from  joining  the  other  angels  in 
their  adoration  of  an  Incarnate  King  of  the 
angels,  when  this  mystery  was  made 
known  to  them  as  hereafter  to  be  accom- 
plished. 

Yet,  however  fitting  it  was  that  the 
multitude  of  the  heavenly  host  should 
bear  its  unanimous  testimony,  still,  as  the 
inspired  proverb  says,  “ As  in  water  face 
answereth  to  face,  so  the  heart  of  man  to 
man.”  The  heart  of  man  surrenders  better 
to  the  testimony  that  comes  from  its  own 
world  which  it  can  see,  than  even  to  that 
of  the  angels,  and  hence  we  shall  be  more 
effectually  drawn  by  the  testimony  of  the 
shepherds  than  even  by  theirs.  The  shej)- 


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A ■.>;  ; 

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•;.'-i;--..:^  fW^-T  ”■  V''  / * 


'''^:>^./  pi. 

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cJiji  - ' . ^ ..Lu 

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'-•  ■ ■ A',V»  .-u-yrt-.v;^  .:V-  \ ■:.  ' 


35 


Scripture  Types  of  the 

herds  then  said  to  one  another,  Let  us  go 
to  Bethlehem  ‘‘  to  see.”  And  they  went 
with  haste,  and  found  all  things  according 
to  the  sign  that  had  been  given  them. 
“And  they  understood,”  says  the  evan- 
gelist, “of  the  word  that  had  been  spoken 
to  them  of  this  Child.”  They  tell  the 
wondrous  story  to  others,  “And  all  that 
heard  wondered  at  those  things  which 


Third  Joy  fid  Mystery. 

w^ere  told  them  by  the  shepherds.”  Thus 
we  reach,  in  the  third  mystery  of  the  Ro- 
sary, a fresh  stage  in  the  unfolding  of  the 
Divine  plan.  The  great  mystery  of  the  In- 
carnation begins  to  be  known  and  talked  of 
in  Bethlehem,  and  there  begin  to  be  those 
who  fall  down  and  adore  the  first  fruits 
of  the  great  company  of  the  faithful  upon 
earth,  which  is  to  see  the  end  of  the  world. 


CHAPTER  YII. 

THE  SCRIPTURE  TYPES  OF  THE  THIRD  JOYFUL  MYSTERY. 

I.  THE  FLEECE  OF  GIDEON. 

ir.  THE  MANNA  THAT  GAME  DOWN  FROM  HEAVEN,  AND  WHICH  WAS  LAID  UP  IN  THE 
GOLDEN  URN. 


I.  Type — The  fleece  of  Gideon. 


Around  the  subject  of  the  third  joyful 
mystery,  the  birth  into  our  lost  world  of 
the  “ long-waited-for  Messias,  the  Prince,” 
and  the  “ Desired  of  all  Nations,”  the 
types  and  figures  of  the  old  law  congre- 
gate together  with  a richness  and  profu- 
sion, in  which,  however,  we  can  see  no 
possible  cause  for  surprise,  when  we  reflect 
that  the  Almighty  has  designed,  in  His 
wisdom  and  mercy,  that  the  Mosaic  Cove- 
nant should  be,  as  St  Augustine  says. 
Gravida  Christo’^ — pregnant  with  Christ. 
God,  as  we  may  rejoice  to  repeat  again 
and  again,  has  intended  that  the  old  law 
should  be  the  schoolmaster  of  the  nations 
of  the  world  to  bring  them  to  Christ ; and 
as  it  is  by  its  types  and  figures  that  it 
performs  a very  important  portion  of  its 
duty  in  this  respect,  nothing  can  be 
judged  more  agreeable  to  the  designs  of 
God,  than  that  tlie  crowning  event  of  tlie 
long-matured  plan,  the  advent  of  the 
Eternal  Son  of  God  into  our  world  as  the 
Son  of  Mary,  should  be  foreshadowed  in 
almost  innumerable  types  and  figures ; 
“ for  where  the  body  is,”  says  our  Lord, 
“ thither  will  the  eagles  be  gathered  to- 
gether” (Luke  xvii.  37).  The  same  truth, 
as  w'e  shall  see  in  its  proper  place,  applies 
equally  to  His  sacrifice  of  Himself  on  the 


Cross  ; the  types  and  figures  of  which  will 
be  found  to  be  equally  numerous  and 
various.  But  to  proceed  with  our  proper 
subject,  the  particular  manner  in  which 
the  Mosaic  Covenant  has  prefigured  the 
Nativity  of  Jesus  Christ  from  a Virgin 
Mother. 

As  the  Christian  people  spread  over  the 
earth  in  their  various  nations  and  lan- 
guages, with  one  unanimous  voice  pro- 
claim and  testify  to  the  truth  of  Mary’s 
peerless  prerogative,  her  inviolable  vir- 
ginity, inseparably  associated  with  the 
birth  of  her  Divine  Infant,  our  object 
must  be  to  show  in  what  way  the  Mosaic 
Law  has  been  made  to  reveal  in  its  figura- 
tive method  to  future  ages  the  special  and 
peculiar  glory  of  the  New  Covenant. 

The  Church  sings  in  the  vespers  for  the 
feast  of  the  circumcision,  “ When  Thou 
wast  born  after  an  unspeakable  manner 
from  a Virgin,  then  the  Scriptures  were 
fulfilled.  Thou  didst  descend  like  tlie 
rain  unto  the  fleece.  We  praise  Thee,  O 
our  God.”  The  narrative  here  referred  to 
occurs  in  the  Book  of  Judges,  and  runs 
as  follows  : — “ In  the  days  of  the  Judges 
of  Israel,  Gideon,  the  son  of  Joas,  was 
thrashing  and  winnowing  the  wheat  by 
the  wine-press,  in  the  territory  of  the 


3G 


The  Booh  of  the  Holy  Rosary. 


tribe  of  Maiiasses,  to  prepare  to  fly  from 
before  the  face  of  the  Madianites,  when 
an  Angel  of  the  Lord  appeared  to  him, 
and  said,  ‘ The  Lord  is  with  thee,  O most 
valiant  of  men.’  ” Gideon  was  directed 
by  the  Angel  to  destroy  the  altar  of  Baal, 
which  stood  on  his  father’s  land,  and  to 
cut  down  his  grove. 

Gideon,  fearing  his  father’s  house,  and 
the  men  of  the  city,  went  by  night  with 
ten  men  of  his  father’s  house,  and  de- 
stroyed the  altar,  and  cut  down  the 
grove. 

The  men  of  the  city,  in  the  morning, 
saw  the  grove  cut  down,  and  Baal’s  altar 
overthrown,  and  it  was  told  to  them  that 
Gideon  had  done  this.  Soon  after  this 
all  Madian  and  Amalec  assembled  their 
people,  and  came  and  pitched  their  tents 
in  the  valley  of  Jezrahel.  But  the  Spirit 
of  the  Lord  came  upon  Gideon,  and  he 
called  together  the  house  of  -Abiezer  to 
follow  him,  and  he  sent  messengers  to  all 
Manasses,  and  to  the  tribes  of  Aser,  Za- 
bulon,  and  Nepthali.  And  Gideon  said 
to  God,  “ If  Thou  wilt  save  Israel  by  my 
hand,  as  Thou  hast  said,  I will  put  this 
fleece  of  wool  on  the  floor  ; if  there  be  dew 
on  the  fleece  only,  and  it  be  dry  on  all  the 
ground  beside,  I shall  know  that,  by  my 
hand,  a%  'ftiou  hast  said.  Thou  wilt  deliver 
Israel.  And  it  was  so.  And  rising  before 
day,  wringing  the  fleece,  he  filled  a vessel 
with  the  dew.  And  he  said  again  to  God, 
Let  not  Thy  wrath  be  kindled  against  me 
if  I try  once  more,  seeking  a sign  in  the 
fleece.  I pray  that  the  fleece  only  may  be 


dry,  and  all  the  ground  w’et  with  dew. 
And  God  did  that  night  as  he  had  re- 
quested ; and  it  was  dry  on  the  fleece 
only,  and  there  was  dew  on  all  the 
ground  ” (Judges  vi.  36). 

The  Book  of  Psalms  foretells  the  man- 
ner of  the  miraculous  birth  of  Jesus,  by  a 
reference  to  this  very  sign  that  was  given 
to  Gideon.  “ He  shall  come  down  as  the 
dew  unto  the  fleece,  and  as  the  drops  of 
rain  that  distil  upon  the  earth  ” (Ps.  Ixxi. 
6).  But  the  Cistercian  Abbot,  Amedeus, 
shall  give  us  in  his  own  words  the  expla- 
nation of  the  type.  “The  fleece,”  he 
says,  “ is  a figure  of  Mary  ; and  the  falling 
of  dew  first  upon  the  fleece,  signifies  the 
conception  and  birth  of  Jesus,  without 
detriment  to  the  virginity  of  His  Mother ; 

. while  the  subsequent  falling  of  the  dew  on 
all  the  earth  around,  and  not  upon  the 
fleece,  signifies  the  Divine  grace  which 
Jesus  afterwards  communicated  in  the 
heavenly  dew  of  His  holy  baptism  to  all 
the  world ; while  Mary,  by  the  privilege 
of  her  immaculate  conception,  in  no  way 
stood  in  any  need  of  this  grace, — the 
fleece  alone  remaining  unmoistened,  when 
all  the  earth  besides  was  covered  with 
the  dew.” 

“ Hail,  fleece  of  Gideon,”  say  also  both 
St  Ephrem  and  St  Germanus,  addressing 
themselves  to  Mary,  “ into  which  the  dew 
from  heaven  fell  noiselessly.”  As  Moses 
says  in  his  canticle,  “ My  speech  shall 
distil  as  the  dew,  as  a shower  upon  the 
herbs,  and  as  drops  upon  the  grass  ” 
(Deut.  xxxii.  2). 


2.  The  Type  of  the  Manna  which  fell  from  Heaven.,  and  which  was  laid  up  and 
preserved  in  the  Golden  Urn. 


“ I am  the  bread  of  life,”  said  Christ  to 
the  Jews  ; “ your  fathers  did  eat  manna  in 
the  wilderness,  and  are  dead.  I am  the 
living  bread  which  came  down  from 
heaven  : if  any  man  eat  of  this  bread  he 
shall  live  for  ever ; and  the  bread  which 
I will  give  is  my  flesh  for  the  life  of  the 
world”  (John  vi.) 

And  St  Paul  writes  referring  to  the 
passage  in  Exod.  xvi.  33,  and  speaking 
generally  of  the  Mosaic  tabernacle,  “ After 


the  second  veil  was  the  tabernacle  called 
the  holy  of  holies,  containing  the  golden 
thurible,  and  the  Ark  of  the  Covenant, 
covered  round  about  with  gold  on  every 
side,  in  which  were  laid  up  the  golden 
URI^  CONTAINING  THE  MANNA,  the  I’Od  of 
Aaron  which  had  blossomed,  and  the  tables 
of  the  covenant  ” (Heb.  ix.  3). 

“ Hail,  Thou  vessel  made  of  purest 
gold  !”  exclaims  St  Germanus;  “preserving 
Christ,  the  heavenly  manna,  the  bread  of 


37 


Scripture  Types  of  the  Third  J oyful  Mystery, 


life  for  all.”  “ Hail,  full  of  grace,”  writes 
St  Ephrem,  “Thou  that  art  the  golden 
urn,  which  preservest  the  manna  from 
heaven.” 

“ Hail,  0 urn,  beaten  out  of  purest  gold ! ” 
writes  St  John  Damascene  “ apart  from 
every  other  vessel,  in  which  the  whole 
world  receives  the  manna  that  has  been 


given  for  it,  the  bread  of  life  prepared  in 
the  fire  of  the  Godhead  itself.” 

“ Urn  of  sinless  mortal  clay, 

In  which  the  manna  immortal  lay  ; 
Destined  in  God’s  prophetic  page 
To  be  the  life  of  a future  age. 

Glory,  glory,  glory  to  Thee, 

Mother  of  Immortality  ! ” 

— The  Masque  of  Mary  (Caswall). 


0 

* 


THE  HOLY  SCRIPTURE  NARRATIVE. 


‘‘  And  after  the  days  of  her  purification, 
“ according  to  the  law  of  Moses,  were  ac- 
“ complished,  they  carried  Him  to  Jerusa- 
‘‘  lem,  to  present  Him  to  the  Lord,  as  it 
“ is  written  in  the  law  of  the  Lord,  ‘ Every 
“ male  opening  the  womb  shall  be  called 
h()ly  to  the  Lord,’  and  to  offer  a sac- 
“ rifice,  according  as  it  is  written  in  the 
“ law  of  the  Lord,  a pair  of  turtle 
“ doves,  and  two  young  pigeons.  And 
“ behold  there  was  a man  in  Jerusalem 


“ nam-ed  Simeon,  and  this  man  was  just 
“ and  devout,  waiting  for  the  consola- 
“ tion  of  Israel ; and  the  Holy  Ghost 
“ was  in  him.  And  he  had  received  an 
“ answer  from  the  Holy  Ghost,  that  he 
“ should  not  see  death,  before  he  had 
“ seen  the  Christ  of  the  Lord.  And 
“ he  came  by  the  Spirit  into  the  Temple. 
“ And  when  his  parents  brought  in  the 
“ child  Jesus,  to  do  for  Him  according 
“ to  the  custom  of  the  law,  he  also  took 


!/• 


39 


The  Fourth  Joyful  Mystery. 


“ Him  in  his  arms,  and  blessed  God,  and 
“ said  : — 

THE  CANTICLE  “ NUNC  DIMITTIS.’’ 

“ Now,  Thou  dost  dismiss  Thy  ser- 
“ vant,  O Lord,  according  to  Thy  word, 
“ in  peace,  because  my  eyes  have  seen 
“ Thy  salvation,  which  Thou  hast  pre- 
“ pared  before  the  face  of  all  peoples ; a 
“ light  to  the  revelation  of  the  Gentiles, 
“ and  the  glory  of  Thy  people  Israel. 

“ And  His  father  and  mother  were 
“ wondering  at  those  things  which  were 
“ spoken  concerning  Him.  And  Simeon 
“ blessed  them,  and  said  to  Mary,  His 
“ mother.  Behold,  this  Child  is  set  for 
“ the  fall  and  for  the  resurrection  of  many 
“ in  Israel,  and  for  a sign  which  shall  be 
“ contradicted  ; and  thy  own  soul  a sword 
“ shall  pierce,  that,  out  of  many  hearts, 
“ thoughts  may  be  revealed.  And  there 
“ was  one  Anna,  a prophetess,  the  daugh- 
“ ter  of  Phanuel,  of  the  tribe  of  Aser. 
“She  was  far  advanced  in  years,  and  had 
“ lived  with  her  husband  seven  years  from 
“ her  virginity.  And  she  was  a widow 
“ until  four  score  and  four  years,  who 
“ departed  not  from  the  Temple  by  fast- 
“ ings  and  prayers,  serving  night  and  day. 
“ Now  she  at  the  same  hour  coming  in, 
“ confessed  to  the  Lord,  and  spoke  of 
“ Him  to  all  that  looked  for  the  redemp- 
“ tion  of  Israel.  And  after  they  had 
“ performed  all  things  according  to  the 
“ law  of  the  Lord,  they  returned  into 
“ Galilee  to  their  city  Nazareth  ” (Luke 
ii.  22-39). 

The  prophets  of  Israel  had  promised 
that  the  glory  of  the  Second  Temple  should 
be  greater  than  that  of  the  first.  “ Who 
is  left  among  you,”  says  the  prophet 
Aggeus,  addressing  himself  to  the  people, 
“ that  saw  this  house  in  its  first  glory,  and 
how  do  you  see  it  now  ? Is  it  not  in  corn- 
jiarison  to  tliat  as  nothing  in  your  eyes  ? 
For  thus  saith  the  Lord  of  Hosts,  Yet  a 
little  while  and  the  ‘ Hesired  of  all  Na- 
tions ’ shall  come,  and  I will  fill  this  house 
with  glory,  saith  the  Lord  of  Hosts  ” 
(Aggeus  ii.  4).  ^lalachy,  the  last  of  tlie 
prophets,  had  foretold,  “ And  immediately 
the  lluler  whom  you  seek,  and  tlie  Angel 
of  the  Covenant  whom  you  desire,  shall 
come  to  His  Temple.” 


The  fourth  mystery  of  the  Bosary  bears 
witness  to  the  merciful  fulfilment  of  these 
predictions  ; and  in  all  that  is  recorded  of 
the  holy  Simeon,  and  the  aged  widow 
Anna,  it  expresses  the  exceeding  and 
heartfelt  joy  of  those  who,  having  received 
tidings  of  the  great  mystery  of  the  Nati- 
vity being  accomplished,  now  go  forth  to 
meet  the  Divine  Visitor,  who  has  come 
down  from  heaven,  and  to  behold  with 
their  eyes  the  salvation  which  God  has 
wrought.  The  cry  has  been  heard,  “ Be- 
hold, the  Bridegroom  cometh,  go  ye  forth 
to  meet  Him  ” (Matt.  xxv.  6)  ; and  the 
wise  virgins  rise,  trim  their  lamps,  and  set 
out  on  their  way  to  meet  Him. 

The  occasion  of  this  going  forth  to  meet 
the  Holy  Infant,  was  furnished  by  the  act 
of  compliance  on  the  part  of  Mary  and  St 
Joseph,  with  the  enactment  of  the  law  of 
Moses,  which  prescribed  a legal  term  of 
purification  to  the  mother,  and  the  offering 
of  a sacrifice  for  the  infant  that  had  been 
born  (Lev.  xii.  6) ; which,  in  the  case  of 
the  male  first  born,  was  to  be  a sacrifice  of 
redemption,  as  the  law  claimed  every  male 
first  born  as  holy  to  the  Lord  (Exod.  xiii. 
2),  except  it  were  redeemed  in  the  manner 
commanded  by  the  law. 

“And  after  the  days  of  her  purification 
were  accomplished,”  writes  St  Luke,  “they 
carried  Him  to  Jerusalem.”  “ But  hold  !” 
writes  Bishop  Leontius,  “what  is  that 
thou  sayest,  most  venerable  evangelist  ? 
What  means  this  word  of  thine,  O Luke  1 
Have  a care,  lest  you  may  have  forgotten 
what  you  have  written  above,  for  this 
which  you  have  now  said  seems  to  be  at 
variance  with  it.  Do  you  not  bring  in 
the  blessed  archangel  Gabriel  addressing 
these  words  to  the  most  holy  Virgin,  the 
Mother  of  God,  ‘ The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the 
Most  High  shall  overshadow  thee  V How 
then  comes  it  to  pass  that  she  who  con- 
ceived through  the  Holy  Ghost,  and  not 
according  to  the  laws  of  humanity,  should 
stand  in  need  of  purification  ? How  is  it 
that  she  whom  the  ])ower  of  the  iMost 
High  overshadowed,  should  not  be  full  of 
all  lioliness  and  purity?”  What  will  the 
evangelist  reply  to  tliis?  “ I have  by  no 
means  forgotten,”  he  will  say,  “whnt  T 
1 have  previously  written,  nor  is  what  I 


40 


The  Book  of  the  Holy  Bosary. 


Lave  just  written  at  all  at  variance  with 
what  I have  said  before.  If,  indeed,  the 
Divine  Word  had  chosen  to  remain  in  the 
heights  of  heaven,  and  had  never  con- 
descended to  lower  Himself  to  our  weak- 
ness, then  what  you  urge  would  indeed 
sorely  perplex  me.  But  when  He  who 
sits  above  the  cherubim  suffers  Himself  to 
be  carried  in  the  arms  of  His  Virgin 
Mother,  and  He  who  gives  life  to  all 
created  things  endures  to  be  fed  with 
milk  from  her  breasts,  where  is  the  wonder 
that  He  who  is  all  pure  and  undefiled, 
together  with  His  Virgin  Mother,  who  is 
alike  pure  and  undefiled,  should  submit 
to  undergo  the  purification  prescribed  by 
the  law,  inasmuch  as  the  apostle  says  of 
Him,  that  He  was,  ‘ made  under  the  law, 
that  He  might  redeem  those  who  were  in 
bondage  to  the  law  ? ’ (Gal.  iv.  5)  ” (Leon- 
tius’ Sermon  on  Holy  Simeon). 

“And,  behold,  ttoe  was  a man  in 
Jerusalem.”  “ Listen,”  writes  Timothy, 
the  presbyter  of  Jerusalem,  “and  pru- 
dently consider  these  things.  What 
the  evangelist  here  says  is,  as  if  to 
the  following  effect: — “As  Simeon  was 
sitting  at  home  meditating,  and  was  in 
his  inmost  heart  earnestly  praying  for 
this  one  thing,  that  the  revelation  which 
had  been  made  to  him  might  be  speedily 
brought  to  pass,  and  as  Joseph  and  Mary 
were  in  the  act  of  setting  out  to  bring  the 
child  Jesus  to  the  Temple,  that  according 
to  the  custom  prescribed  by  the  law  they 
might  offer  the  legal  sacrifice  for  Him, 
the  Holy  Ghost  became  present  to  him, 
and  awakened  his  attention  by  such  words 
as  the  following  : — ‘ Arise,  old  man,  where- 
fore dost  thou  slumber  % The  time  for  the 
oracle  to  be  accomplished  is  now  come. 
Be  quick,  therefore,  and  make  haste,  for 
He  that  will  set  thee  free  is  close  at  hand. 
Unroll  thy  funeral  garments  and  thy 
winding-sheet,  and  make  ready  thy  tomb. 
Set  thine  house  in  order,  for  He  is  at 
hand  who  shall  send  thee  to  thy  home. 
The  Emmanuel  is  come.  Bun  across 
quickly  to  the  Temple,  and  when  thou  art 
in  the  Temple,  prophesy  that  which  shall 
be  foretold  to  thee  concerning  this  Holy 
Child.’ 

“ Simeon,  therefore,  as  if  suddenly  filled 
with  the  vigour  of  youth,  and  carried  for- 


ward with  the  vehemence  of  his  desire  as 
it  were  with  wings,  led,  at  the  same  time, 
by  the  Holy  Ghost,  ran  with  his  utmost 
speed,  and  overtook  Joseph  and  Mary  as 
they  were  pursuing  their  way  to  the 
Temple.  The  Holy  Child,  indeed,  who 
was  being  carried  by  them,  he  did  not 
overtake ; for  bow  could  he  be  said  to 
overtake  Him,  who  hath  nowhere  where 
He  is  not  present.  He  overtook,  then, 
none  but  Joseph  and  Mary,  and  entering 
the  court  of  the  Temple  before  them,  he 
came  and  stood  close  by  the  sanctuary, 
there  to  wait  for  the  inspiration  which  the 
Holy  Ghost  might  send  to  him.  Here  he 
saw  many  mothers  coming  to  present  their 
sons,  but  alone  amongst  them  he  observed 
the  Holy  Virgin,  with  a Divine,  and  as  it 
were  indescribable,  light  shed  around  her. 
Bunning,  therefore,  he  pushed  the  other 
matrons  aside,  crying  out  and  saying 
before  all,  ‘ Make  way  for  me  that  I may 
embrace  Him  whom  I have  so  long  de- 
sired. Behold,  I now  see  Him  who  long 
ago  hath  seen  me.  I see  Him,  and  my 
spirit  revives.  Why  do  you  who  are  but 
servants  press  forward  and  contend  with 
the  free  woman  and  the  mistress'?  Why 
take  your  children  to  the  altar  ? Hither- 
ward turn  yourselves,  and  offer  your  gifts 
to  this  Child  who  is  older  than  Abra- 
ham ’ ” (Timothy,  presbyter  of  Jerusalem. 
Sermon  on  the  “Nunc  Dimittis.”) 

“ Mary,  His  mother,”  writes  St  Augus- 
tine, “ was  carrying  her  infant  in  her  arms 
when  Simeon  saw  Him  and  recognised 
Him.  Whence  and  how  did  he  come  to 
know  and  recognise  Him  ? Was  He  who 
was  outwardly  born  inwardly  revealed  ? 
He  saw  Him,  and  he  recognised  Him. 
Simeon  knew  who  the  babe  was  that  was 
speechless,  and  yet  the  Jews  could  put  the 
grown-up  Man  who  worked  miracles  ta 
death.  Wjien,  therefore,  he  had  recog- 
nised Him,  he  took  Him,  that  is,  he  em- 
braced Him,  in  his  arms.  He  upheld 
Him  by  whom  he  was  himself  upholden. 
For  He  was  no  other  than  the  Christ,  the 
wisdom  of  God,  which  reaches  in  its 
strength  from  end  to  end,  and  disposes  all 
things  sweetly.  What  greatness,  what 
immensity  was  there  ! and  yet  how  little 
He  had  become.  Having  become  little. 
He  sought  those  who  were  little.  How  is 


Scripture  Types  of  the  Fourth  Joyful  Mystery.  41 


this  ? He  gathered  about  Him  not  the 
proud  but  the  humble.  Simeon  took  Him 
into  his  arms,  and  said,  ‘ Now,  dost  Thou, 
O Lord,  dismiss  Thy  servant  in  peace?’ 
Dismiss  him  in  peace  ? Yes,  for  I have 
seen  Thy  peace.  Why  dost  Thou  dismiss 
him  in  peace?  ‘For  mine  eyes  have 
seen  Thy  salvation.’  The  salvation  of  'God 
is  the  Lord  Jesus  Christ.  ‘ Tell  of  His  sal- 
vation from  day  to  day’  (Ps.  xcv.  2).”  (St 
Augustine’s  Sermon  on  the  Purification). 

“ But,”  writes  the  Bishop  of  Ancyra, 
“ what  has  the  holy  and  never  sufficiently 
to  be  praised  Virgin  Mother  to  say  to 
these  things  ? ” She,  indeed,  wondered, 
and  with  reason,  at  the  things  which  were 
uttered,  and  she  treasured  them  together 
with  all  that  had  previously  happened  in 
her  heart.  To  her,  then,  Simeon  now  pur- 
posely addresses  his  discourse.  “ O most 
pure  and  innocent  dove  ! O holy  taber- 
nacle of  our  hope,  in  whom  all  sanctity 
and  pre-eminence  resides.  This  Child  to 
whom  thou  hast  given  birth  ” (and  thou 
knowest  it  not)  “ is  set  for  the  ruin  and 
the  rising  again  of  many  in  Israel,  and  for 
a sign  that  shall  be  contradicted ; and  a 
sword  shall  pierce  through  thine  own 
soul,  that  the  thoughts  may  be  revealed 
out  of  many  hearts  ” (Luke  ii.  34).  What 
is  this,  0 aged  man,  that  makes  thee  thus 
mix  up  sadness  with  thy  words  of  joy? 


Hitherto  thou  hast  spoken  of  light  ” and 
glory,”  but  now  thou  announcest  “ ruin,” 
and  to  the  Mother  of  the  Child  thou  de- 
pictest  a sword  ? Of  a perfect  cer- 
tainty,” he  says,  “ all  these  things  shall 
come  to  pass  in  their  time.”  “Kuin” 
shall  come  on  them  that  refuse  to  believe, 
and  “ rising  again  ” to  those  that  believe. 
And  “for  a sign  that  shall  be  contra- 
dicted ” throughout  the  entire  world,  in- 
asmuch as  it  is  to  be  received  in  no  light 
and  easy  spirit  of  credulity  on  the  part  of 
men,  but  through  open  trials  and  acts  of 
heroism.  And,  moreover,  there  will  be 
much  suffering  to  thy  virgin  mind,  through 
many  thoughts  coming  in  and  going 
away.  For  the  question  will  not  be  con- 
cerning small  things,  but  concerning  God, 
the  abolishing  of  customs  and  laws,  the 
changing  of  men,  the  union  of  people,  the 
concord  of  nations,  the  fusion  of  languages, 
the  undivided  unity  of  worship  ; and  how 
can  such  things  as  these  be  brought  about 
without  great  agitation  and  disturbance 
of  minds  ? Some,  therefore,  will  fall ; 
others  will  rise  again.  Some  will  be 
raised  to  life ; others  will  be  blotted  out. 
Some  will  contradict  the  sign,  as  a thing 
novel  and  extraneous;  others  will  surrender 
themselves  to  its  life-giving  and  wonder- 
working power  (Theodotus’  Sermon  on 
Holy  Simeon). 


CHAPTER  IX. 

SCRIPTUKE  TYPES  OF  THE  FOURTH  JOYFUL  MYSTERY. 


I.  THE  PRESENTATION  OF  SAMUEL  TO  THE  HIGH  PRIEST  HELL 

II.  MOSES  ALLOWED  TO  SEE  THE  PROMISED  LAND  PREVIOUS  TO  HIS  DEATH. 


1.  Anna  presents  her  son  Samuel  to  the  High  Priest  Ileli  for  the  service  of  the 
tabernacle  for  the  whole  of  his  life. 


We  have  already  become  familiar,  in  the 
First  Joyful  Mystery,  with  the  peculiar  cir- 
cumstances attending  the  birth  of  Samuel, 
and  with  the  beautiful  character  of  his 
mother  Anna,  as  prefiguring  the  Mother 
of  Jesus,  in  respect  of  her  S})irit  of  piety 
and  earnest  supplication,  through  which 
she  obtained  the  precious  gift  of  her  son 


Samuel.  We  have  now  to  make  the  fur- 
ther acquaintance  of  Anna,  in  the  new 
and  still  more  affecting  character  of  the 
mother  who  presented  her  son,  in  the  pre- 
sence of  the  altar  of  God,  to  be  hencefor- 
ward entirely  devoted  to  the  service  of 
God  and  of  His  people  : she,  as  his 
mother,  formally  renouncing  all  her  ma- 


42 


The  Booh  of  the  Holy  Bosary. 


ternal  right  in  her  son,  and  giving  him  up 
entirely  to  the  work  to  which  it  might 
please  God  to  call  him. 

The  Scripture  relates  the  history  as 
follows  : — “ And  after  she  had  weaned 
him,  she  carried  him  with  her,  with  three 
calves,  and  three  bushels  of  flour,  and  a 
bottle  of  wine,  and  she  brought  him  to 
the  house  of  the  Lord  in  Silo.  Now  the 
child  was  yet  very  young,  and  they  immo- 
lated a calf,  and  offered  the  child  to 
Heli.  And  Anna  said,  ‘ I beseech  thee, 
my  lord,  as  my  soul  liveth,  I am  that 
woman  who  stood  before  thee  praying  to 
the  Lord.  For  this  child  did  I pray,  and 
the  Lord  hath  granted  me  my  petition 
which  I asked  of  Him.  Therefore,  I also 
have  lent  him  to  the  Lord ; all  the  days  of 
his  life  he  shall  be  lent  to  the  Lord.’  And 
they  adored  the  Lord  there.  And  Anna 
prayed  and  said — 

“ CANTICLE  OF  ANNA. 

“ My  heart  hath  exulted  in  the  Lord, 
and  my  horn  is  exalted  in  my  God.  My 
mouth  is  enlarged  above  my  enemies,  for 
I have  rejoiced  in  Thy  salvation.  There 
is  none  holy  like  unto  the  Lord,  for  there 
is  none  other  beside  Thee,  and  there  is 
none  mighty  like  unto  our  God.  Forbear 
to  speak  high  things  and  multiply  boast- 
ings. Let  the  old  things  depart  from  thy 
mouth  ; for  the  Lord  He  is  the  God  of 
knowledge,  to  Him  shall  all  thoughts  be 
turned.  The  bow  of  the  strong  is  broken, 
and  the  feeble  are  clothed  with  strength. 
For  they  that  were  full  before  have  hired 
themselves  out  for  bread,  and  the  hungry 
are  filled.  Until  she  that  was  barren  hath 
brought  forth  many  children,  and  she  that 
had  many  sons  hath  become  weak.  The 
Lord  killeth  and  maketh  alive  ; He 
bringeth  down  to  the  grave  and  bringeth 
back  again.  The  Lord  maketh  poor  and 
maketh  rich.  He  bringeth  down  and 
raiseth  up.  He  lifted  up  the  needy  from 
the  dust,  and  raiseth  the  poor  man  from 
the  dunghill,  that  he  may  sit  with  the 
princes,  and  hold  the  throne  of  glory.  For 
in  the  hands  of  the  Lord  are  the  hinges  of 
the  earth,  and  He  hath  set  the  world  upon 
them.  He  shall  preserve  the  feet  of  His 
saints,  and  the  ungodly  shall  be  silenced 
in  the  darkness,  for  no  man  shall  prevail 


by  his  own  strength.  All  His  enemies 
shall  fear  the  Lord.  He  shall  cast  down 
lightning  upon  them  from  heaven.  The 
Lord  shall  judge  the  ends  of  the  earth, 
and  He  shall  give  dominion  unto  His 
King,  and  shall  exalt  the  horn  of  His 
Christ”  (1  Kings  ii.  1-10). 

Anna  presents  Samuel,  the  son  whom 
she  had  obtained  from  God  by  her  earnest 
prayer,  to  be  made  over  for  the  whole  of 
his  life  to  the  service  of  the  tabernacle, 
in  fulfilment  of  her  vow.  And  Mary 
presents  her  Son  Jesus  in  the  temple,  to 
do  honour  to  the  law  of  Moses,  notwith- 
standing that  she  did  not  come  under  its 
obligation,  and  to  signify  that,  as  His 
Mother,  she  gave  Him  up  to  God  to  the 
work  of  saving  His  people  from  their 
sins.  “ When,”  writes  St  Athanasius, 
“ was  the  Lord  hid  from  the  eye  of  His 
Father,  or  what  place  is  exempted  from 
His  dominion,  that  by  remaining  in  it.  He 
should  be  separate  from  the  Father,  except 
He  were  brought  to  Jerusalem  and  pre- 
sented in  the  temple?  for,  as  He  was 
made  man  and  circumcised,  not  to  obtain 
grace  for  Himself,  but  that  we  might  ob- 
tain grace  and  be  circumcised  in  spirit,  so 
it  is  entirely  for  our  sakes  that  Mary  pre- 
sents Him  in  the  temple  to  the  Father, 
that  we  may  learn  from  thence  to  give 
ourselves  to  God.” 

Again,  Anna  having  presented  her  son 
for  the  service  of  God  to  be  henceforward 
a servant  of  the  tabernacle,  rejoices  in 
spirit,  and  says,  “ For  I have  rejoiced  in 
Thy  salvation;”  and  Mary  rejoices  to  hear 
the  words  of  holy  Simeon  ; “ Mine  eyes 
have  seen  Thy  salvation.” 

Again,  Anna’s  son,  even  before  his  con- 
ception and  birth,  is  irrevocably  pledged 
by  his  mother  to  the  service  of  God  in  His 
sanctuary,  and  Mary  is  the  Mother  of  a Son 
who  also  previous  to  His  birth  was  irre- 
vocably pledged  to  save  His  people  from 
their  sins,  which  involved  His  becoming 
obedient  to  death,  even  the  death  of  the 
cross. 

Anna,  again,  was  blessed  of  God  in  an 
especial  manner  for  thus  surrendering  up 
her  son  to  the  service  of  the  sanctuary, 
and  she  was  afterwards  rewarded  with 
numerous  children,  so  that  her  name  has 
even  become  celebrated  in  prophecy : “Re- 


43 


Scripture  Types  of  the  Fourth  Joyful  Mystery. 


joice,  thou  barren  that  bearest  not ; sing 
praise,  and  cry  out  for  joy,  thou  that  didst 
not  bring  forth,  for  more  are  the  children 
of  the  forsaken  than  of  her  that  hath  a 
husband”  (Isa.  liv,  1).  Mary  also  freely 
surrendered  up  her  Son  Jesus  to  save  His 
people  from  their  sins,  and  now  all  genera- 


tions make  it  their  glory  to  vie  with  each 
other  for  the  right  to  call  themselves  her 
children,  and  to  place  themselves  under 
her  maternal  love  and  protection.  Of  a 
truth  He  that  is  mighty  hath  done  great 
things  for  Mary. 


2.  Moses  is  allowed  to  see  the  promised  land  before  his  death. 


Simeon  was  a just  and  devout  man 
waiting  for  the  consolation  of  Israel,  to 
whom  it  had  been  revealed  by  the  Holy 
Ghost  that  he  should  not  taste  death 
before  He  had  seen  the  “ Christ  of  the 
Lord.” 

He  was  not  to  live  to  hear  the  words 
spoken  on  the  cross,  “It  is  finished;”  he 
was  not  to  benefit  by  the  cleansing  bath 
or  to  hear  the  words  of  regeneration,  “ I 
baptize  thee  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost ; ” 
it  was  only  reserved  to  him  to  see  with 
his  bodily  eyes  the  Christ  of  the  Lord, 
and  after  he  had  seen  Him  to  die  in 
peace : “ Lord,  now  dost  Thou  let  Thy 
servant  depart  in  peace,  for  mine  eyes 
have  seen  Thy  salvation.” 

So  it  was  with  Moses,  of  whom  St  Panl 
says,  that  he  was  faithful  as  a servant  in 
all  his  house  ; he  waited  patiently  for  the 
consolation  of  Israel.  He  bore  with  the 
iniquities  and  transgressions  of  his  people, 
and  the  last  act  of  his  long  life  was  to 
assemble  the  whole  people  of  Israel  to- 
gether, and  to  recapitulate  to  them  all 
that  the  Lord  their  God  had  done  for 
them. 

For  this  faithful  service,  like  holy 
Simeon,  Moses  receives  the  reward  of  be- 
ing permitted  to  see  with  his  bodily  eyes 
the  salvation  which  he  is  not  personally 
to  enjoy,  and  to  behold  the  promised  land 
which  he  is  not  himself  to  enter. 

“ The  Lord,”  says  the  sacred  Scripture, 
“ spoke  to  Moses  the  same  day,  saying, 
Go  up  to  this  mountain,  Abarirn,  to  Mount 
Nebo,  which  is  in  the  land  of  Moab,  over 
against  Jericho,  and  see  the  land  of 
Canaan  which  I will  give  to  the  children 
of  Israel  to  possess,  and  die  thou  in  the 
mountain  ” (Deut.  xxxii.  48). 

“ Then  Moses  went  up  from  the  plains 


of  Moab,  upon  Mount  Hebo,  to  the  top  of 
Phasga,  over  against  Jericho,  and  the  Lord 
showed  him  the  land  of  Galaad  as  far  as 
Dan,  and  all  Hephthali,  and  the  land  of 
Ephraim  and  Manasses,  and  the  land  of 
Juda  to  the  furthermost  sea,  and  the 
south  part,  and  the  breadth  of  the  plain  of 
Jericho,  the  city  of  palm-trees,  as  far  as 
Segor. 

“ And  the  Lord  said  to  him.  This  is  the 
land  which  I sware  to  Abraham,  Isaac, 
and  Jacob,  saying,  I will  give  it  to  thy 
seed  : thou  hast  seen  it  with  thy  eyes,  and 
shalt  not  pass  over  to  it. 

“ And  Moses,  the  servant  of  the  Lord, 
died  there  in  the  land  of  Moab,  by  the 
commandment  of  the  Lord. 

“ And  He  buried  him  in  the  valley  of 
the  land  of  Moab  over  against  Phogor,  and 
no  man  hath  known  of  his  sepulchre  until 
this  present  day”  (Deut.  xxxiv.  1-6). 

Abraham  saw  the  day  of  Jesus  Christ 
afar  off ; he  saw  it  and  was  glad.  Moses 
saw  with  his  eyes  the  land  which  God  had 
promised  to  give  to  the  seed  of  Abraham, 
Isaac,  and  Jacob  ; he  saw  it  and  died  in 
peace.  Simeon  saw  with  his  eyes  the 
Christ  of  the  Lord,  and  he  blessed  God 
that  he  was  thus  enabled  to  depart  in 
peace.  And  yet,  dear  fellow-Christians, 
is  not  our  Christian  blessedness  far  greater 
than  this.  Let  us  hear  St  John  telling 
us  what  it  is  that  we  possess  : “ That 
which  our  ears  have  heard,  our  eyes  have 
seen,  and  our  hands  have  handled  of 
the  Word  of  life”  (1  John  i.  1).  Of  a 
truth,  “ Many  prophets  and  kings  have 
desired  to  see  the  things  width  we  see.,  and 
have  not  seen  them ; and  to  hear  the 
things  that  we  hear,  and  liave  not  heard 
them  ” (Luke  x.  24).  Where  then,  dear 
Christians,  is  our  gratitude  1 


THE  HOLY  SCRIPTITEE  NARRATIVE. 


“ And  His  parents  went  every  year  to 
‘‘Jerusalem,  at  the  solemn  day  of  the 
“ Pasch.  And  when  he  was  twelve  years 
“old,  they  going  up  into  Jerusalem,  ac- 
“ cording  to  the  custom  of  the  feast,  and 
“ having  fulfilled  the  days,  when  they 
“returned  the  Child  Jesus  remained  in 
“Jerusalem,  and  His  parents  knew  it  not. 
“ And  thinking  that  He  was  in  the  com- 
“pany,  they  came  a day’s  journey,  and 
“ sought  Him  among  their  kinsfolks  and 


“ acquaintance,  and  not  finding  Him,  they 
“returned  into  Jerusalem,  seeking  Him. 
“ And  it  came  to  pass,  that,  after  three 
“days,  they  found  Him  in  the  temple 
“ sitting  in  the  midst  of  the  doctors, 
“hearing  them,  and  asking  them  ques- 
“tions.  And  all  that  heard  Him  were 
“astonished  at  His  wisdom  and  His 
“answers.  And  seeing  Him,  they  won- 
“ dered.  And  His  mother  said  to  Him  : 
“ Son,  why  hast  Thou  done  so  to  us  ? 


45 


The  Fifth  Joyful  Mystery. 


“ Behold,  Tliy  father  and  I have  sought 
“ Thee  sorrowing.  And  He  said  unto  them : 
“ How  is  it  that  you  sought  Me  ? did  you 
“not  know  that  I must  be  about  My 
“Father’s  business?  And  they  under- 
“ stood  not  the  words  that  He  spoke  unto 
“them.  And  He  went  down  with  them 
“and  came  into  Nazareth,  and  was  sub- 
“ ject  to  them.  And  His  mother  kept  all 
“these  words  in  her  heart.  And  Jesus 
“advanced  in  wisdom  and  age,  and  in 
“ grace  with  God  and  men  ” (St  Luke  ii. 
41,  52). 

Before  entering  upon  any  consideration 
of  the  Fifth  and  last  Joyful  Mystery,  we 
shall  do  well  to  pause  for  a moment  to 
take  a brief  retrospect  of  the  steady  pro- 
gressive unfolding  of  the  Divine  plan 
which  we  have  hitherto  witnessed. 

The  one  great  mystery  which  is  the 
groundwork  of  the  entire  fifteen  mys- 
teries of  the  Bosary  is  the  Incarnation  of 
God,  namely,  God  manifest  in  the  flesh. 
And  the  fifteen  mysteries  are  but  so  many 
steps  or  stages  in  the  unfolding  of  the  one 
supreme  Divine  Mystery,  the  “Incarnation 
of  God.” 

The  progress  of  the  Divine  plan  then 
has  been  as  follows,  as  we  have  witnessed 
it : — 

The  first  of  all  human  creatures  who  is 
conscious  of  this  supreme  mystery  is  the 
Blessed  Mary  herself.  As  she  alone  of  all 
the  daughters  of  Eve  is  chosen  for  the 
dignity  of  being  both  Virgin  and  Mother, 
so  there  is  a time  when  she  alone  of  the 
whole  race  of  Adam  is  chosen  as  witness 
of  the  accomplishment  of  the  Divine 
counsel  that  was  pre-ordained  from  all 
eternity  to  be  accomplished  in  her.  God 
has  in  the  world  one  solitary  human  voice 
to  bear  testimony  to  the  truth  of  His 
promises,  and  this  one  chosen  and  elect 
witness  is  the  Blessed  Virgin  and  Mother 
Mary.  This  is  the  First  Mystery  of  the 
Holy  Bosary,  and  the  first  stage  of  the 
Divine  ])lan. 

But  the  designs  of  God  do  not  stand 
still,  for  who  can  say  to  Him,  “ What 
doest  Thou  ?”  Others  beside  Mary  must 
be  brought  to  bear  their  testimony.  Mary, 
therefore,  by  a Divine  inspiration,  goes  in 
haste  to  the  house  of  her  cousin  Elizabetli, 
who,  on  seeing  her,  is  filled  with  the  Holy 


Ghost,  and  together  with  the  infant  Bap- 
tist in  her  womb,  becomes  a new  witness 
to  the  work  of  God.  This  is  the  Second 
Joyful  Mystery,  and  the  second  stage  of 
the  accomplishment  of  the  plan  of  God. 

God,  then,  is  now  incarnate  in  the 
womb  of  one  who  is  both  Virgin  and 
Mother,  and  the  days  will  be  accomplished 
when  He  must  be  born.  He  is  born,  and 
His  Mother  still  retains  the  honour  and 
privilege  of  her  virginity.  There  must 
now  be  new  voices  to  bear  fresh  witness 
to  the  work  of  God,  and  to  proclaim  who  it 
is  that  is  born.  God,  therefore,  sends  His 
own  angels  to  bear  witness  to  His  work, 
and  the  angels  pass  on  their  testimony  to 
shepherds,  who  kept  their  flocks  by  night, 
who  come  and  present  themselves  and  bear 
their  witness  that  God  has  fulfilled  His 
word.  This  is  the  Third  Joyful  Mystery, 
and  the  third  stage  of  the  Divine  plan. 

But  there  must  be  other  witnesses  be- 
sides the  heavenly  angels  and  the  un- 
learned shepherds.  The  temple  of  Jeru- 
salem must  bear  its  testimony,  and  there- 
fore Mary  again,  by  a Divine  inspiration, 
and  not  because  she  is  obliged  by  the  Law, 
which  does  not  apply  to  her  case,  goes  to 
Jerusalem,  to  the  house  of  the  Lord,  to 
present  her  Divine  Son  in  the  temple,  and 
to  offer  for  Him  the  sacrifices  prescribed 
by  the  Law.  Here  the  aged  prophet 
Simeon,  and  Anna,  the  widowed  pro- 
phetess, neither  of  whom  departed  from 
the  temple,  serving  God  night  and  day, 
come  forward  and  bear  their  testimony. 
This  is  the  Fourth  Joyful  Mystery,  and 
the  fourth  stage  of  the  accomplishment  of 
the  Divine  plan. 

Then  follow,  in  order,  as  we  may  learn 
from  the  evangelist,  the  testimony  borne 
by  the  adoration  of  the  wise  men  of  the 
East ; next,  the  testimony  of  Herod’s 
bloodthirsty  jealousy  and  malice,  which 
plunged  the  mothers  of  Bethlehem  in 
mourning;  next,  the  testimony  of  the  idols 
of  the  land  of  Egypt,  which  like  Dagon 
heretofore  in  the  presence  of  tlie  Ark  of 
the  Covenant,  fell  prostrate  before  the 
Christ  of  the  Lord,  as  His  Mother,  accom- 
panied by  St  Joseph,  carried  Him  into  the 
hind  of  Egypt.  Something,  however,  is 
yet  wanting  to  follow  on  in  tlie  natural 
order  of  the  Divine  plan  which  is  by  its 


46 


The  Book  of  the  Holy  Eosary. 


sovereign  wisdom  to  challenge  the  cap- 
tious understandings  of  men,  and  to  im- 
press the  conviction  of  its  simple  reality 
and  truth  upon  the  mind  of  the  observer. 
This  is  some  irresistible  public  testimony 
that  God  has  really  become  the  Son  of 
!Mary,  in  which  Mary  gives  proof  of  her 
being  His  Mother  by  being  publicly 
seen  to  assume  and  to  exercise  over  Him 
the  rightful  jurisdiction  and  authority  of 
the  mother  over  the  son.  God  may 
possibly  have  not  gone  beyond  merely 
making  use  of  Mary  as  no  more  than  a 
simple  instrument  from  whom  to  assume 
His  sacred  Humanity,  and  may  never  have 
intended  to  place  one  of  His  own  creatures 
in  a position  to  exercise  authority  and 
control  over  Himself.  If,  however,  He 
really  has  done  this,  and  if  He  has  truly 
placed  Himself  under  subjection  to  the 
control  of  His  mother,  nothing  seems  more 
conformable  to  the  Divine  plan  than  that 
there  should  be  some  public  manifestation 
before  a competent  assembly  of  witnesses, 
that  the  Divine  Person  of  the  ever  blessed 
Trinity,  who  has  assumed  our  humanity, 
owns  the  control  of  His  Mother  Mary 
as  being  her  Son.  And  if  there  is  in  the 
gospel  history  any  such  public  manifesta- 
tion of  the  subjection  of  the  Divine  Son 
to  the  authority  of  the  human  Mother, 
this  will  be  at  once  the  most  joyful  of  all 
possible  testimony  to  the  marvellous  truth 
of  the  Divine  maternity  of  Mary,  and  it 
will  form  the  Fifth  most  Joyful  Mystery  or 
stage  in  the  fulfilment  of  the  Divine  plan 
of  the  manifestation  of  God  in  the  flesh, 
the  true  and  veritable  Son,  of  the  Holy 
Virgin  who  was  promised  to  crush  the 
serpent’s  head.  This  is  precisely  what  does 
form  the  subject  of  the  Fifth  Joyful  Mystery 
of  the  Kosary,  viz.,  the  flnding  of  Jesus  in 
the  temple  in  the  midst  of  the  doctors  of 
the  law,  when  this  very  public  manifesta- 
tion was  made  before  them  all,  and  when 
they  all  became  witnesses  of  the  authority 
which  Mary  exercised  over  her  Son.  Here 
there  is  no  ambiguity  or  faltering,  but 
the  plain  and  simple  assertion  of  the 
authority  of  the  Mother  over  the  Son. 
Mary,  in  nothing  like  the  mothers  who 
spoil  their  children  by  over-indulgence, 
falls  into  no  lavish  display  of  her  tender- 
ness before  the  doctors  of  the  law.  She 


allows  no  immediate  signs  to  appear  of 
her  being  overjoyed  at  flnding  Him  again 
after  her  sorrowing  search  of  three  days. 
There  is  nothing  in  what  takes  place  in 
the  temple  that  in  the  remotest  manner 
gives  rise  to  any  other  thought  than  that 
of  the  authority  of  the  mother.  With  the 
calm  and  conscious  dignity  of  one  who  is 
fully  aware  of  her  rights,  she  says  in  their 
presence  to  the  Divine  Youth  of  twelve 
years  of  age,  whose  wisdom  and  answers 
had  filled  the  minds  of  the  doctors  of  the 
law  with  amazement,  “ Son  ! why  hast 
Thou  done  so  to  us  h behold,  I and  Thy 
father  have  sought  Thee  sorrowing.” 

Let  St  Bernard  be  heard  on  the  sub- 
ject of  this  mystery.  “ But  there  is  some- 
thing greater  still,  at  which  you  may  be 
filled  with  wonder  in  Mary — Maternity 
united  to  Virginity.  For,  since  the 
beginning  of  the  world,  it  has  never  been 
heard  of  that  one  should  be  both  mother 
and  virgin.  And  oh,  if  you  will  but 
attend,  whither  will  not  your  wonder  at 
her  exalted  dignity  lead  you  ? Will  it 
not  bring  you  to  the  conviction  that  you 
cannot  wonder  enough  ? Is  not  she,  who 
has  God  for  her  Son,  to  be  deemed  in 
your  judgment — yea,  rather  in  the  judg- 
ment of  truth  itself — exalted  above  all  the 
choirs  of  the  angels  ? Does  not  Mary 
boldly  call  God  and  the  Lord  of  the 
angels.  Son  ? saying  to  Him,  ‘ Son,  why 
hast  Thou  done  so  to  us  2 ’ Which  of  the 
angels  would  have  dared  to  do  this  1 It 
is  enough  for  them,  and  they  esteem'  it  a 
great  thing,  that  being  spirits  by  creation, 
they  have  been  called  and  made  angels 
by  grace,  as  holy  David  bears  witness  : 

‘ He  maketh  His  spirits  angels’  (Ps.  ciii.  4). 
But  Mary,  conscious  that  she  is  Mother, 
with  the  greatest  confidence  calls  the 
very  Majesty  whom  they  serve  Son. 
Nor  does  God  object  to  be  called  what 
He  has  not  abhorred  to  become.  For  a 
little  afterwards  the  Evangelist  adds, 

‘ And  He  ivas  subject  to  them.'*  Who  sub- 
ject ? and  to  whom  ? God  to  man  ! God, 
I say,  to  whom  the  angels  are  subject,  and 
whom  the  powers  and  principalities  obey, 
was  subject  to  Mary,  and  not  only  to  Mary, 
but  also  to  Joseph,  for  the  sake  of  Mary. 
Wonder  therefore  at  either,  and  choose  at 
which  of  the  two  you  wdll  wonder  most, 


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47 


The  Fifth  Joyful  Mystery. 


whether  at  the  most  gentle  condescension 
of  the  Son,  or  at  the  most  excellent 
dignity  of  the  Mother.  On  either  side 
there  is  wonder  and  marvel ; humility 
without  a parallel  in  that  God  should  be 
obedient  to  a woman  ; and  sublimity 
without  a rival  in  that  a woman  should 
impose  her  will  upon  God.  In  the 
praises  of  virgins  it  is  sung  as  a mark  of 
their  especial  honour  that  they  follow  the 
Lamb  whithersoever  He  goeth.  But  of 
what  praise,  I pray  you,  is  she  to  be  held 
worthy  who  goes  before  Him  1 ” (St 
Bernard,  Fourth  Homily  on  the  Praises  of 
the  Blessed  Virgin.) 

What  communicates  additional  force 
still  to  this  public  manifestation  of  the 
authority  of  Mary  as  Mother  over  her 
Son,  and  therefore  the  more  joyfully  con- 
firms the  truth  of  God  being  in  very 
deed  incarnate  as  the  Son  of  Mary,  is  the 
answer  of  the  Son  to  His  Mother,  and 
what  followed  thereupon.  The  Son  asks 
“ How  is  it  that  you  sought  Me  ? D’d 
you  not  know  that  I must  be  about  My 
Father’s  business  ? ” Here  the  same  St 
Bernard  observes  : “ Have  ye  not  read 
in  the  Gospels  what  kind  of  an  example 
Jesus  gives  to  holy  children  ? For,  when 
He  had  remained  behind  in  Jerusalem,  and 
had  pleaded  that  He  was  in  duty  bound 
to  be  occupied  with  the  business  of  His 
Eternal  Father,  finding  that  His  earthly 


parents  would  not  consent.  He  did  not 
despise  to  follow  them  to  Nazareth. 
The  Master  Avas  subject  to  the  disciples  ! 
God  to  man  ! the  Eternal  Word  and  the 
uncreated  Wisdom  to  an  artisan  and  to  a 
woman ! For  what  does  the  sacred 
history  go  on  to  say  ? ‘ And  He  was 

subject  to  them.’  How  long  then  will 
you  be  thus  Avise  in  your  oAvn  eyes  ] 
God  intrusts  and  subjects  Himself  to 
mortal  creatures,  and  will  you  continue  to 
walk  in  Avays  of  your  OAAm  ? ” (Nineteenth 
Sermon  on  the  Canticles.) 

The  very  business  of  the  Eternal  Father 
Himself  is  postponed  to  the  voice  of  the 
mortal  Mother,  recalling  her  Son  to  the 
domestic  home  of  Nazareth.  “ O hu- 
mility indeed,  without  a parallel ! O 
exaltation,  without  equal  ! Mary  is 
Mother  of  very  truth,  and  the  Eternal 
Son  of  God  is  become  of  a truth  Mary’s 
Son.” 

“ Thee,  the  God  of  AA'orlds  foreseein^j, 

In  thy  dignity  supreme, 

Loved  thee,  chose  thee,  gave  thee  being, 
Set  thee  in  salvation’s  scheme  ; 

Then  with  all  perfections  decked 
As  His  Mother  pre-elect. 

“Thine  shall  be  a lot  surpassing 
All  that  is  of  glory  known. 

In  the  earth,  or  in  the  heavens, 

Thine,  but  not  for  thee  alone. 

God,  in  whom  thy  life  began 
Made  thee  for  Himself  and  man.” 

— Masque  of  Mary,  Caswall. 


CHAP TEH  XL 


THE  TYPES  OF  THE  FIFTH  JOYFUL  MYSTEBY. 

I.  THE  SORROAV  OF  ANNA  FOR  THE  ABSENCE  OF  TOBIAS. 

II.  THE  JOY  OF  ANNA  AND  TOBIAS  ON  HIS  RETURN. 

The  history  of  the  departure  and  return  of  Tobias  to  his  parents. 


Tobias  Avas  one  of  the  captive  Jews  whom 
Salman  el  Assur  removed  into  Ids  king- 
dom from  the  conquered  land  of  Israel. 
He  had  married  a wife  from  his  own 
tribe,  Anna  by  name,  and  they  had  one 
son,  called  by  his  oavii  name  Tobias. 

In  Ids  captivity  he  gained  the  good- 
will of  the  Assyrian  monarch,  and  Avas 
allowed  freely  to  travel  about  from  town 
to  town,  during  Avhich  journeys,  by  his 


industry  and  sagacity  in  trade,  lie  amassed 
a moderate  fortune. 

When  Sennacherib  succeeded  his  father 
Salman,  and  was  defeated  before  Jerusa- 
lem by  the  visitation  of  God,  the  soldiery, 
on  their  return,  Avere  in  the  habit  of  wreak- 
ing their  vengeance  on  the  captive  Jews, 
and  often  murdered  them  in  the  streets. 
Tobias,  on  these  occasions,  Avould  go  out 
and  bring  the  dead  bodies  to  his  own 


48 


The  Booh  of  the  Holy  Rosary. 


house,  to  give  them  burial  during  the 
night. 

In  one  of  these  works  of  mercy  he  lost 
his  eyesight  by  an  accident,  and  soon 
after  fell  into  the  greatest  poverty,  so  that 
his  kinsfolks  and  friends,  and  even  his 
wife  Anna,  began  to  mock  at  him,  saying, 

Where  is  thy  hope  now,  for  which  thou 
gavest  alms,  and  buriedst  the  dead  ? 

In  this  state  of  poverty  and  distress  he 
remembered  the  sum  of  ten  talents  in 
silver  which  he  had  deposited  with  his 
countryman  Gabelus,  in  Media,  and  re- 
solved to  send  his  son  Tobias  to  reclaim 
the  money.  And  when  all  things  were 
made  ready,  Tobias,  the  son,  took  his 
leave,  with  the  guide  whom  they  had 
carefully  selected  to  be  his  companion, 
and  they  both  set  out  on  their  way. 

And  when  they  were  departed,  his 
mother  began  to  weep,  and  to  say,  “Thou 
hast  taken  the  staff  of  our  old  age,  and 
sent  him  away  from  us.  I wish  the 
money  for  which  thou  hast  sent  him  had 
never  been.  For  our  poverty  was  suffi- 
cient for  us,  that  we  might  account  it  as 
riches,  that  we  saw  our  son.”  And  Tobias 
said  to  her,  “ Weep  not,  our  son  will 
arrive  thither  safe,  and  will  return  safe  to 
us,  and  thy  eyes  shall  see  him.  For  I 
believe  that  the  good  Angel  of  God  doth 
accompany  him,  and  doth  order  all  things 
well  that  are  done  about  him,  so  that  he 
shall  return  to  us  with  joy.”  At  these 
words  his  mother  ceased  weeping,  and 
held  her  peace. 

In  the  meantime  God  had  sent  the 
holy  Archangel  Raphael,  under  the  form 
of  the  young  man  chosen  to  be  his  guide. 
His  heavenly  companion  delivered  him 
from  the  jaws  of  the  fish  in  the  river, 
prospered  his  journey,  and  brought  him 
in  safety  to  the  house  of  his  kinsman 
Raguel,  who  gave  him  his  daughter  Sara 
in  marriage.  During  the  rejoicings  of  the 
marriage  the  angel  went  and  recovered 
the  sum  of  money  from  Gabelus. 

But  as  Tobias  made  longer  stay  upon 
occasion  of  the  marriage,  Tobias  his 
father  was  solicitous,  saying,  “ Why  think- 
est  thou  doth  my  son  tarry,  or  why  is  he 
detained  there  ? Is  Gabelus  dead  thinkest 
thou,  and  no  man  will  pay  him  the 
money.”  And  he  began  to  be  exceeding 


sad,  both  he  and  Anna  his  wife  with 
him ; and  they  began  both  to  weep  to- 
gether, because  their  son  did  not  return 
to  them  on  the  day  appointed. 

But  his  mother  wept,  and  was  quite 
disconsolate,  and  said,  “ Wo,  wo,  is  me, 
my  son,  why  did  we  send  thee  to  go  to  a 
strange  country,  the  light  of  our  eyes,  the 
staff  of  our  old  age,  the  comfort  of  our 
life,  the  hope  of  our  family.  We  having 
all  things  together  in  thee,  ought  not  to 
have  let  thee  go  from  us.  And  Tobias 
said  to  her,  “ Hold  thy  peace,  and  be  not 
troubled,  our  son  is  safe ; the  man  with 
whom  we  sent  him  is  very  trusty.”  But 
she  could  by  no  means  be  comforted,  but 
daily  running  out,  looked  round  about, 
and  went  into  all  the  ways  by  which  there 
seemed  any  hope  that  he  might  return, 
that  if  possible  she  might  see  him  coming 
afar  off. 

In  the  meantime,  Anna  sat  by  the  way 
daily  on  the  top  of  the  hill,  from  whence 
she  might  see  afar  off.  And  while  she 
watched  his  coming  from  that  place,  she 
saw  him  afar  off,  and  presently  she  per- 
ceived it  was  her  son  coming,  and  re- 
turning she  told  her  husband,  saying, 
“ Behold,  thy  son  cometh.”  Then 
the  dog  which  had  been  with  them 
on  the  way  ran  before,  and  coming 
as  if  he  had  brought  the  news,  showed 
his  joy  by  his  fawning  and  wagging  his 
tail.  And  his  father,  who  was  blind,, 
rising  up,  began  to  run,  stumbling  with 
his  feet,  and  giving  a servant  his  hand 
went  to  meet  his  son. 

And  receiving  him,  they  kissed  him,  as 
did  also  his  wife,  and  they  began  to  weep 
for  joy.  And  when  they  had  adored 
God,  and  given  Him  thanks,  they  sat  down 
together.  Then,  by  the  application  of  the 
gall  of  the  fish,  Tobias  restored  sight  to 
his  aged  father,  and  they  glorified  God, 
both  he  and  his  wife,  and  all  that  knew 
him.  And  for  seven  days  they  feasted, 
and  rejoiced  all  with  great  joy. 

Mary,  in  like  manner,  sorrowed  for  the 
absence  of  her  Son,  and  rejoiced  to  see 
Him  again,  the  Light  of  her  eyes,  and  of 
all  the  nations  of  the  earth,  the  Staff  of 
her  age,  the  Comfort  of  her  life,  the  Hope 
of  her  house,  of  all  His  people  Israel,  and 
of  all  the  nations  of  the  whole  earth. 


The  $ufferinq3  and  Sacrifice  or  JE3U3  Christ  in  rebuiedinq 

THE  City  of  God 


ARE  I'REEIGUREI)  15  if 

I IIK  MAI.ICK  AND  DERISION  WITH  WHICH  THE  ENEMIES  OF  COD  MOCKED  AND  OPPOSED  I'HF  RK15UILDING 
(H-'  rilF,  WAI.l.S  Ol-  I'HF,  HOLY  CEI'V  JERUSALEM. 


TUK  REBUILDING  THE  CITY  OF  GOD  IN  DISTRESS  OF  TIMES. 

(Dan.  ix.  25.) 


Sorrow  and  sufTering  cannot  be  supposed 
to  have  been  the  work  of  an  Alniiglity 
and  merciful  Creator,  or  to  have  any  place 
whatever  of  its  own  right  in  His  creation. 
Cod  is  the  Author  and  tlio  Giver  of  life, 
while  sorrow  and  suffering  are  at  once  the 
evidence  that  the  ])recious  gift  of  life  lies 
under  a forfeit,  and  the  })relude  to  the 
aj)proach  of  deatli.  God,  as  the  Book  of 


Genesis  relates,  “ created  man  in  His  own 
image,  male  and  female  created  He  them, 
and  He  blessed  them,  and  s.aid.  Increase, 
and  multiply,  and  fill  the  earth.  Subdue 
it,  and  rule  over  the  fishes  of  the  sea,  the 
fowls  of  the  air,  and  all  living  creatures 
that  move  upon  the  earth.  And  God  saw 
all  things  that  He  had  made,  and  behold 
they  were  very  good  ” (Gen.  i,  28). 

D 


50 


The  Booh  of  the  Holy  Eosary. 


Into  a world  tliiis  formally  blessed  and 
pronounced  to  be  good  by  the  voice  of 
its  own  supreme  Lord,  if  sorrow  and 
suffering  have  found  an  entrance,  it  has 
certainly  been  owing  to  some  cause  or 
other  foreign  to  th-e  original  plan  of  tlie 
All- wise  and  All-merciful  Creator.  “ The 
gifts  of  God,”  says  St  Paul,  “ are  without 
repentance ; ” and  God  having  once  freely 
given  the  good  and  precious  gift  of  a 
life,  not  merely  devoid  of  suffering,  but 
abounding  in  joys,  could  never  simply  of 
His  own  act  and  deed  have  revoked  His 
own  gift,  and  with  His  own  hand,  as  it 
were,  have  maimed  and  deformed  His 
own  work.  If  misery  and  suffering, 
therefore,  have  entered  into  the  world 
which  God  has  made,  has  pronounced  to 
be  good,  and  to  which  He  has  solemnly 
given  His  blessing,  the  hand  of  some  one 
else,  and  not  the  hand  of  God,  has  been 
concerned  in  bringing  them  in.  We  have 
already  seen  in  the  explanation  of  the 
type  of  “ Eve’s  colloquy  with  the  ser- 
pent,” how  it  was  the  transgression  into 
which  she  was  seduced  which  became  the 
cause  of  God  revoking  His  gifts,  and  pro- 
nouncing a curse  where  He  had  at  first 
given  a blessing. 

Through  the  act  of  transgression  of  the 
law  of  Paradise,  the  whole  condition  of 
the  world  of  man,  which  its  Creator  had 
blessed,  undergoes  a signal  change.  , In 
the  place  of  the  unlimited  gift  of  life, 
which  accompanied  the  breathing  into 
man  a living  soul,  the  gift  of  life  has  be- 
come a forfeit,  which  will  in  due  time  be 
claimed.  The  condition  under  which  life 
is  allowed  its  temporary  respite  is  also 
changed.  Paradise  is  gone.  The  ban- 
ished pair  no  longer  find,  as  before,  the 
choice  fruits  of  the  earth  grow  spontan- 
eously to  their  hands.  It  is  no  longer 
with  them,  as  the  poet  describes — 

“ hTullo  munuscula  cultu 
Errantes  hederas  passim  cum  baccare  tell  us 
Mixtaque  ridenti  colocasia  fundit  acantho.” 

— Virgil,  Eel.  iv.  18. 

The  word  of  God  has  gone  forth,  which 
He  alone  can  revoke  : “ Maledicta  terra 
in  opere  tuo  ” — “ Cursed  is  the  earth  in 
thy  labour,  in  the  sweat  of  thy  brow  thou 
shalt  eat  of  it  all  the  days  of  thy  life  ” 
(Gen.  iii.  17).  Life  has  become  forfeit, 


and  its  Divine  Giver  not  only  announces 
that  He  will  reclaim  His  forfeit  whenever 
He  shall  think  fit,  but  He  says,  “ Though 
I may  suffer  you  to  retain  for  a certain 
time,  to  depend  on  My  good  pleasure,  the 
possession  of  that  which  you  have  for- 
feited, you  will  retain  possession  of  it  no 
longer  as  before  in  a paradise,  where 
everything  will  grow  ready  to  your  wants, 
but  upon  the  earth,  which  is  cursed  for 
your  sake,  and  where  you  must  toil  and 
labour  in  order  to  subdue  it  to  the  pur- 
poses of  your  life,  until  I reclaim  my  for- 
feit gift,  for  ‘ dust  ye  are,  and  unto  dust 
ye  shall  return.’  ” 

But  if  a mere  limitation  by  itself  of  the 
gift  of  life,  and  an  exchange  of  daily 
labour  for  the  ease  and  abundance  of 
Paradise  be  the  whole  of  what  has  ensued 
from  the  transgression  of  Eve,  this,  it 
may  be  argued,  does  not  at  all  account 
for  the  Christian  doctrine  of  the  necessity 
of  God  Himself  coming  into  the  world  to 
offer  a sacrifice  and  an  atonement  for  it. 
The  life  of  Paradise,  with  its  ease  and 
abundance,  its  peace  and  security,  may 
have  the  palm  easily  conceded  to  it  over 
the  life  of  the  world  as  it  is,  with  its 
labour  and  short  duration.  A Divine  gift 
of  life  not  revoked,  and  in  the  full  enjoy- 
ment of  everything  good  for  life,  is  no 
doubt  much  superior  to  the  same  gift, 
when  it  is  only  allowed  to  remain  on  the 
terms  of  a forfeit,  to  be  reclaimed  without 
any  covenanted  notice,  and  is  deprived  of 
every  good  which  has  not  been  won  by 
hard  labour.  Still,  it  maybe  argued  that 
life  is  quite  enough  worth  having  even  on 
the  inferior  tenure,  and  that  all  mankind 
think  so  with  the  most  perfect  unanimity. 
Even  Satan  himself  bears  witness,  where 
he  says,  “ Skin  for  skin,  everything  that 
a man  hath  will  he  give  for  his  life  ” 
(Job  ii.  4).  The  mere  exchange,  therefore, 
of  the  thorns  and  the  thistles  of  the  earth 
for  the  flowers  and  fruit-trees  of  Paradise, 
cannot  be  any  sufficient  or  satisfactory 
explanation  of  the  Christian  doctrine,  that 
God  took  our  human  nature  upon  Him- 
self, and  died  upon  the  Cross  for  the  life 
of  the  world.  The  objector  may  also  push 
his  reasoning  still  further,  and  say,  that 
even  upon  the  Christian  showing  itself, 
the  death  upon  the  Cross  of  the  God- 


51 


Introduction  to  the  Sorrowful  Mysteries. 


Man  has  not  made  matters,  in  the  world 
of  man,  at  least,  perceptibly  better  : the 
gift  of  life  continuing,  under  Christianity, 
subject  to  precisely  the  same  forfeit  as 
before,  no  single  instance  being  on  record 
ill  which  it  has  not  been  rigorously  ex- 
acted, while  there  remains  exactly  the 
same  necessity  as  there  ever  was  for  toil 
and  labour.  For  any  visible  proof,  then, 
that  we  have  to  the  contrary,  the  objector 
on  the  infidel  side  will  say,  Christianity 
had  made  no  difference  to  the  world, 
which  is  as  far  as  we  can  see  neither  more 
nor  less  what  it  would  have  been,  whether 
the  Christian  doctrine  had  ever  been  heard 
of  in  it  or  not. 

To  this  it  is  to  be  replied,  that  such 
language  expresses  the  mind  of  the  person 
whom  St  Augustine  would  call  a citizen 
of  the  “ earthly  city,”  of  which  he  writes 
thus  : “ The  earthly  city  will  not  last  for 
ever  (for  when  it  shall  have  been  con- 
demned to  eternal  punishment,  it  will  be 
no  longer  a city  at  all) ; and  it  has  all  its 
good  things  here,  in  the  enjoyments  of 
which  it  finds  its  delight,  in  the  sort  of 
way  in  which  delight  can  be  found  in 
such  kind  of  things  ” (City  of  God,  Book 
XV.,  chap.  4).  And  secondly,  that  the 
Christian  doctrine  nowhere  alleges  that 
God  became  incarnate,  and  died  upon  the 
Cross,  merely  to  effect  an  amelioration  in 
the  condition  of  this  present  mortal  life. 
God  came  down,  according  to  the  Chris- 
tian doctrine,  for  us  men  and  our  salva- 
tion, to  rebuild  in  the  midst  of  the  earthly 
city — that  is,  in  the  present  world — the  city 
of  God,  or  the  heavenly  city.  And  com- 
pared w'ith  each  other,  these  are,  as  St 
Augustine  says,  two  societies  or  companies 
of  men,  one  of  whom  lives  according  to 
human  ways,  and  is  destined  to  under- 
go eternal  punishment  with  the  devil, 
and  the  other  lives  according  to  God,  and 
is  destined  to  reign  for  ever  with  God. 

It  is,  of  course,  to  be  asserted  that 
even  the  condition  of  the  earthly  city  has 
derived  incalculable  benefits  from  the 
presence  and  the  ministry  of  God,  who 
became  Incarnate,  and  who  has  rebuilt 
Ilis  own  city  in  it,  but  this  is  by  reason 
of  the  overflowing  of  His  mercy,  and  the 
good  measure  with  which  the  gifts  of  God 
are  given,  and  not  because  Jesus  Christ 


had  received  any  direct  mission  to  benefit 
the  condition  of  the  earthly  city.  “ Let 
the  dead  bury  their  dead,”  said  Jesus, 
“but  go  thou  and  preach  the  kingdom  of 
God  ” (Luke  ix.  60).  The  mission  of 
God  Incarnate  into  the  world  is  to  rebuild 
the  city  of  God,  in  the  midst  of  the 
earthly  city ; and  for  this  purpose  to 
take  the  very  citizens  of  the  earthly  city, 
and  convert  them  into  the  citizens  of  the 
heavenly  city.  He  rebuilds,  in  short,  His 
own  city  out  of  the  fallen  ruins  themselves 
of  the  earthly  city. 

This  rebuilding  of  the  city  of  God  by 
the  Just  One,  who  leaves  the  bosom  of 
the  Father,  and  comes  among  the  unjust 
into  their  fallen  world  ; who  takes  upon 
Himself  their  nature,  being  like  unto  them 
in  all  things,  sin  only  except ; who  begins 
to  teach  them  the  doctrines  and  precepts 
of  a world  different  to  their  own,  and 
builds  up  His  own  heavenly  city,  which 
He  binds,  attaches  to  Himself,  and  to 
which  He  gives  the  obligation  to  practise 
all  that  He  has  taught ; — this,  we  say,  is 
a work  which  necessarily  brings  upon  Him 
suffering  and  contradiction  while  He  is  en- 
gaged upon  it,  and  which  can  only  be  accom- 
plished by  His  perfect  sacrifice  of  Himself. 

“ 0 fools,  and  slow  of  heart,”  says 
Christ  Himself  to  His  disciples  on  the 
way  to  Emmaus,  “ to  believe  in  all  things 
which  the  prophets  have  spoken.  Ought 
not  Christ  to  have  suffered  these  things, 
and  so  to  enter  into  His  glory  (Luke 
xxiv.  25.)  “The  wall  and  the  streets  of 
the  city  of  God  shall  be  rebuilt,”  says  the 
prophet  Daniel,  “ in  straitness  of  times  ” 
(Ban.  ix.  25). 

Sorrowful  mysteries  are  thus  a neces- 
sary part  of  our  salvation  ; for  Christ,  ac- 
cording to  His  own  words,  must  suffer;  and 
the  wall  and  the  street,  according  to  His 
own  prophet,  can  only  be  rebuilt  in  strait- 
ness of  times. 

God,  who  continues  the  same  yesterday, 
to-day,  and  for  ever,  could  not  consistently 
with  His  eternity  come  into  the  world, 
whose  life  is  already  forfeit,  merely  to 
effect  in  it  some  temporary  purpose,  how- 
ever merciful  sucli  purpose  might  be, 
during  the  time  which  the  forfeit  world 
has  to  run  before  the  forfeiture  is  claimed. 
But  He  comes  into  the  world  as  Man,  to 


52 


The  Booh  of  the  Holy  Rosary  '. 


effect  an  eternal  purpose,  to  collect  about 
Himself  the  citizens  of  an  eternal  king- 
dom, the  life  of  which  is  not  to  be  subject 
to  any  forfeit. 

The  first  point  that  He  has  to  secure 
in  tho  accomplishment  of  His  eternal  pur- 
pose, is  to  redeem  the  forfeit  which  stands 
in  limine  as  the  bar  to  every  citizen  of  the 
world  which  is  subject  to  death  by  reason 
o*f  its  birth-sin,  gaining  the  rights  of  citi- 
zenship in  His  eternal  kingdom.  This,  St 
Anselm  teaches,*  He  alone  could  do,  who 
could  redeem  His  fellow-citizens  by  the 
voluntary  laying  down  of  a life  which 
had  incurred  no  forfeit.  No  ordinary 
man  could  redeem  his  fellow-men  by  a 
voluntary  death,  because,  in  the  case  of 
any  ordinary  man,  even  a voluntary  death 
could  never  be  anything  more  than  the 
surrendering,  possibly  a little  earlier  in 
point  of  time,  that  which  was  already  a 
forfeit.  Death,  in  the  case  of  every  one 
born  of  Adam,  is  nothing  more  than  the 
payment  of  the  debt  due  by  the  person 
himself,  a thing  which  can  never,  in  the 
nature  of  things,  become  the  ransom  of  the 
debt  of  another.  When,  therefore,  God  Him- 
self lowered  Himself  to  take  our  nature. 
He  took  a life  which,  not  being  forfeit 
like  that  of  the  rest  of  men,  its  voluntary 
laying  down  could  be  an  all-sufficient  ran- 
som for  the  debt  of  those  whom  He  came 
to  redeem.  Thus  the  plan  of  human  re- 
demption was,  that  God  should  become 
Man,  and  should  lay  down  His  life,  as  His 
apostle  says,  a “ransom  for  many.”  And 
it  is  by  His  death  that  God  the  Son  made 
Man  redeems  the  forfeit  life  of  all  the 
children  of  Adam,  and  purchases  from  the 
Eternal  Father  the  right  to  make  all  whom 
He  may  choose  and  elect  citizens  in  His 
eternal  kingdom.  The  death  of  God 
made  Man  is  thus  the  necessary  condition 
of  the  fulfilment  of  His  eternal  purpose. 
God  takes  our  nature  to  come  into  our 
world  ; and  in  consequence  of  our  fall  He 
comes  into  our  world  to  die  ; and  by  His 
death  He  redeems  the  citizens  of  the 
earthly  city,  which  is  destined  to  eternal 
punishment  with  the  devil,  and  purchases 
for  them  rights  of  citizenship  in  His  own 
eternal  kingdom,  where  there  is  to  be  no 
death. 

* Cur  deus  homo. — Lib.  ii.  ch.  xviii. 


But  God  does  not  only  come  into  the 
world  to  die.  He  also  lives  and  dwells 
in  the  world  to  suffer.  For  He  is  Just, 
and  those  to  whom  He  is  sent  are  unjust. 
He  is  therefore  contrary  to  their  ways, 
and  they  are  contrary  to  His  ways.  His 
brethren,  says  St  John,  did  not  believe 
in  Him  ; and  Jesus  said  to  them,  “Your 
time  is  always  ready.  The  world  cannot 
hate  you,  but  Me  it  hateth,  because  I give 
testimony  of  it  that  the  works  thereof  are 
evil  ” (St  John  vii.  7).  “God  had  spoken 
in  times  past,”  says  St  Paul,  “by  the 
prophets  to  the  fathers;”  and  Jesus  Him- 
self says,  “Which  of  the  prophets  have 
not  your  fathers  stoned.”  The  hatred  of 
the  fallen  world  against  the  voice  of  the 
Just  One  preaching  in  it  the  wmrds  and 
the  doctrines  of  His  eternal  kingdom,  is  so 
clearly  foretold,  and  so  circumstantially 
described  beforehand  in  the  language  of 
prophecy,  that  there  can  be  no  further 
wonder  when  we  read  them,  how  Christ 
comes  to  say  to  His  disciples,  “0  fools  and 
slow  of  heart  to  believe  all  that  is  written 
in  the  prophets.  Ought  not  Christ  to 
suffer  ?” 

The  citizens  of  the  earthly  city  are  thus 
represented  in  the  Book  of  Wisdom  as 
clubbing  together  to  maltreat  the  Just 
One,  and  they  say  one  to  another,  “ Let 
us  therefore  lie  in  wait  for  the  Just, 
because  He  is  not  for  our  turn,  and 
He  is  contrary  to  our  doings,  and  up- 
braideth  us  with  transgressions  of  the  law, 
and  divulgeth  against  us  the  sins  of  our 
way  of  life.  He  boasteth  that  He  hath 
the  knowledge  of  God,  and  calleth  Him- 
self the  Son  of  God.  He  is  become  a 
censurer  of  our  thoughts.  He  is  grievous 
unto  us,  even  to  behold : for  His  life  is 
not  like  other  men’s,  and  His  w^ays  are 
very  different.  We  are  esteemed  by  Him 
as  triflers,  and  He  abstaineth  from  our 
ways  as  from  filthiness,  and  He  preferretli 
the  latter  end  of  the  just,  and  glorieth 
that  He  hath  God  for  His  Father.  Let 
us  see,  then,  if  His  words  be  true,  and  let 
us  prove  what  shall  happen  to  Him,  and 
we  shall  know  what  His  end  shall  be. 
For  if  He  be  the  true  Son  of  God,  He 
will  defend  Him,  and  will  deliver  Him 
from  the  hands  of  His  enemies.  Let  us 
examine  -Him  by  outrages  and  tortures. 


53 


Introduction  to  the  Sorroiv/ul  Mysteries. 


that  we  may  know  His  meekness  and  try 
His  patience.  Let  us  condemn  Him  to  a 
most  shameful  death  : for  there  shall  be 
respect  had  unto  Him  by  His  words. 
These  things  they  thought,  and  -were  de- 
ceived : for  their  own  malice  blinded 
them”  (Wisdom  ii.  12-21). 

The  prophet  of  God  is  never  acceptable 
to  the  citizens  of  the  earthly  city  : “ Take, 
my  brethren,”  says  St  James,  ‘‘for  an 
example  of  suffering  evil,  of  labour  and 
patience,  the  prophets  who  have  spoken 
in  the  name  of  the  Lord”  (James  v.  10). 
“There  is  one  more  prophet,  Micheas,  the 
son  of  Jemla,”  says  Achab,  the  King  of 
Israel,  to  Josaphat,  “ but  I hate  him  ; 
for  he  doth  not  prophesy  of  me  good,  but 
evil.”  And  when  Micheas  had  prophe- 
sied at  the  special  request  of  Josaphat, 
the  King  of  Israel  said,  “ Put  this  man  in 
prison,  and  feed  him  with  the  bread  of 
affliction  and  the  water  of  distress  till  I 
come  again  in  peace”  (3  Kings  xxii.  27). 
The  book  of  Ecclesiasticus  bears  witness 
to  what  befell  the  prophet  Jeremias,  in 
the  execution  of  his  ministry,  “ They 
maltreated  him  that  was  consecrated  a 
prophet  from  his  mother’s  womb,  to  over- 
throw, to  pluck  up,  and  to  destroy,  and  to 
build  again,  and  to  renew”  (Ecclus.  xlix. 
9).  How  still  less  acceptable  to  the  world, 
then,  could  that  Prophet  be,  who,  in  His 
denunciations,  spake  as  never  man  spake. 
How  could  such  a Prophet  upbraid  men 
with  His  Divine  voice  for  their  transgres- 
sions of  the  law,  and  they  not  turn 
against  Him  1 How  could  He  say  to  the 
Scribes  and  Pharisees,  “ Wo  to  you, 
Scribes  and  Pharisees,  hypocrites,  for  you 
make  clean  the  outside  of  the  cup  and 
platter,  but  within  you  are  full  of  all 
rapine  and  uncleanness”  (Matt,  xxiii.  25); 
and  they,  who  had  no  mind  to  change, 
not  fiercely  and  malignantly  hate  Him  ? 
How  could  He  say  to  them,  “Ye  serpents, 
ye  generation  of  vipers,  how  will  ye  flee 
from  the  judgment  of  hell  and  they  not 
conspire  together  to  put  Him  to  death? 
Thus  Christ  must  suffer.  The  Just  One 
who  rebuilds  the  City  of  God  in  the  fallen 
World  must  encounter  contradiction  in  His 
own  person,  and  must  leave  suffering  as 
a heritage  to  all  who  succeed  Him  in  the 
carrying  on  His  work,  for  “ if  they  have 


called  the  Master  of  the  house  Beelzebub, 
how  much  more  those  of  His  household  ” 
(Matt.  X.  25). 

If  all  mankind  could  be  brought  to  be 
unanimous  in  preferring  the  City  of  God 
to  the  earthly  city,  or  the  Babel  of  the 
world,  in  which  they  hold  the  insecure 
tenure  of  their  already  forfeit  life,  the 
rebuilding  of  the  city  of  God  might  still 
be  a work  of  peace,  as  the  angels  an- 
nounced on  making  known  the  birth  of 
the  great  Prophet,  when  they  sang,  “ Peace 
on  earth  to  men  of  good  will,”  but  not- 
withstanding “all  the  glorious  things  that 
are  said  of  the  City  of  God,”  the  citizens 
of  the  earthly  city,  says  St  Augustine, 
“ each  notwithstanding  prefer  their  own 
idols  to  the  Founder  and  Builder  of  the 
city  which  is  eternal  ” (City  of  God, 
book  xi.  c.  1).  Hence  there  can  never 
be  any  lasting  peace  between  its  citizens 
and  those  of  the  City  of  God ; pre- 
cisely as  St  Paul  says,  “As  then  he  that 
was  born  according  to  the  flesh  persecuted 
him  that  was  born  according  to  the  Spirit, 
so  also  it  is  now  ” (Gal.  iv.  29).  St  Au- 
gustine further  on  explains  this  at  some 
length  when  he  says,  “But  because  the 
citizens  of  the  earthly  city  are  each  run- 
ning after  their  own  ends,  one  his  vine- 
yard, one  his  merchandise,  one  his  wars 
and  victory,  another  his  match-making, — 
one  after  one  thing  and  another  after 
another, — while  the  citizens  of  the  City  of 
God  look  up  to  God  alone  as  the  sole 
object  of  the  worship  which  is  called 
latria^  it  comes  to  pass  that  the  City  of 
God  cannot  have  its  laws  in  common  with 
the  earthly  city,  and  therefore  it  is 
obliged  to  be  at  variance  with  it ; and 
as  those  who  think  differently  are  neces- 
sarily disagreeable  to  each  other,  the  City 
of  God  has  to  sustain  the  anger  and  hatred, 
the  attacks  and  persecution  of  the  earthly 
city,  except  where  it  terrifies  its  adversary 
by  its  numbers,  and  rei)els  their  a.ssault  by 
the  help  of  God  ” (Book  xix.  c.  17). 

The  City  of  God,  whilst  it  is  in  its  pil- 
grimage in  this  world,  St  Augustine  con- 
tinues, nevertheless  seeks  its  citizens  from 
the  midst  of  the  earthly  city  that  is  thus 
opposed  to  it  out  of  every  nation  and 
pet)ple,  and  it  gathers  together  its  own 
pilgrims  from  every  language.  Jesus 


54 


The  Booh  of  the  Holy  Rosarij. 


Christ  is  its  rebuilder,  and  He  recon- 
structs it  out  of  stones  that  have  fallen 
down  to  the  ground,  and  to  which  He 
alone  can  restore  life.  And,  as  we  have 
seen,  this  rebuilding  of  the  City  of  God 
brings  suffering  and  sacrifice  upon  Jesus 
Christ, 

Of  this  rebuilding  the  streets  and  walls 
of  the  heavenly  Jerusalem,  in  straitness  of 
times,  in  sorrow  and  suffering,  the  old 
law  affords  us  a striking  figure.  After 
Solomon  had  built  the  house  of  the  Lord, 
and  had  firmly  established  the  holy  city, 
with  its  walls  and  towers  for  the  first 
time,  the  Queen  of  Saba  came  bringing 
rich  presents  to  hear  his  wisdom,  and  all 
the  kings  of  the  earth  desired  to  see  the 
face  of  Solomon,  that  they  might  hear  the 
wisdom  that  God  had  given  him  in  his 
heart,  and  every  year  they  brought  him 
presents  (2  Par.  ix.  24).  So  it  was  also 
when  God  first  established  His  City  when 
the  foundations  of  the  world  were  laid. 
Then,  “the  morning  stars  praised  Him 
together,  and  all  the  sons  of  God  made 
a joyful  melody  ” (Job  xxxviii.  7).  But 
after  “ the  holy  house  of  sanctification 
that  Solomon  had  built  in  Jerusalem, 
where  their  fathers  had  praised  him,  had 
been  burned  by  the  Chaldeans  with  fire;” 
and  after  Jerusalem,  “ the  city  that  was 
full  of  people,  had  sat  solitary  as  a widow 
among  nations  for  the  sins  of  her  people,” 
during  the  appointed  time;  when  it  pleased 
God  to  show  His  mercy,  and  to  cause  the 
walls  to  be  rebuilt,  then  the  kings  of  all 
countries  no  longer  brought  presents  as 
they  did  to  Solomon ; but,  on  the  con- 
trar}^,  they  hired  counsellors  in  the  court 
of  the  King  of  Persia,  to  speak  against  the 


rebuilding,  so  that  the  Scripture  describ- 
ing the  rebuilding  says,  “ Of  them  that 
built  the  wall,  and  that  carried  burdens, 
and  that  laded,  with  one  of  his  hands  he 
did  the  work,  and  with  the  other  he  held 
a sword”  (2  Esdras  iv.  17). 

“ And  it  came  to  pass,”  as  Nehemias, 
who  was  charged  with  the  rebuilding  of 
the  w’all,  relates,  “that  when  Sanaballat 
heard  that  we  w^ere  building  the  w^all,  he 
w^as  angry  : and  being  moved  exceedingly 
he  scoffed  at  the  Jews.  And  said  before 
his  brethren,  and  the  multitude  of  the 
Samaritans,  What  are  the  silly  Jew^s  do- 
ing ? Will  the  Gentiles  let  them  alone? 
will  they  sacrifee  and  make  an  end  in  a 
day  ? are  they  able  to  raise  stones  out  of 
the  heaps  of  the  rubbish,  wdiich  are  burnt? 
Tobias  also  the  Ammonite  who  was  by 
him  said.  Let  them  build  ; if  a fox  go 
up,  he  will  leap  over  their  stone  w'all. 
Hear  Thou  our  God,  for  we  are  despised; 
turn  their  reproach  upon  their  owui  head, 
and  give  them  to  be  despised  in  a land  of 
captivity.  Cover  not  their  iniquity,  and 
let  not  their  sin  be  blotted  out  from  before 
Thy  face,  because  they  have  mocked  Thy 
builders  ” (2  Esdras  iv.  1-5). 

How  truly,  as  St  Paul  writes,  did  these 
things  happen  to  them  in  a figure,  and  how 
strikingly  is  the  rebuilding  of  the  city  of 
Jerusalem  amid  dangers  and  insults  the 
figure  of  the  sufferings,  mockery,  and 
derision  that  Jesus  Christ  endured  in 
rebuilding,  by  His  passion  and  death,  out 
of  the  fallen  children  of  Adam,  His  eternal 
kingdom,  the  City  of  God,  “ the  Jeru- 
salem that  is  above,  the  mother  of  us  all” 
(Gal.  iv.) 


, • .•  :4.m  M 

L "■  r/  ' v;  r • , V ‘ iSL-fe 

^■:'  ■ ...  .'^'  '•.^■(5#'  " 

Rr.  ■•  • . , . .r-  ' • 12^'^.  '•  ,.  , 


>• 


“ And  going  out,  He  went,  according  to 
“ His  custom,  to  the  Mount  of  Olives. 
“And  His  disciples  also  followed  Him. 
“ And  when  He  was  come  to  the  jdace.  He 
“ said  to  them  : Pray,  lest  ye  enter  into 
“temptation.  And  He  was  withdrawn 
“ away  from  them  a stone’s  cast ; and 
“kneeling  down.  He  prayed,  saying  : 
“ Father,  if  Thou  wilt,  remove  this  chalice 
“ from  me  : but  yet  not  My  will,  but 
“ Thine  be  done.  And  there  a])peared  to 


“ Him  an  angel  from  heaven,  strengthen- 
“ ing  Him.  And  being  in  an  agony,  He 
“prayed  the  longer.  And  His  sweat  be- 
“ came  as  drops  of  blood,  trickling  down 
“upon  the  ground.  And  when  He  arose 
“up  from  prayer,  and  was  come  to 
“ His  disciples.  He  found  them  sleeping 
“ for  sorrow.  And  He  said  to  them  : 
“Why  sleep  you?  arise,  j)ray,  lest  yon 
“enter  into  temi)tation.  As  He  was  yet 
“ speaking,  behold  a multitude ; and  he 


56 


The  Book  of  the  Holy  Rosary. 


“ that  was  called  Judas,  one  of  the  twelve, 
“went  before  them,  and  drew  near  to 
“Jesus,  for  to  kiss  Him.  And  Jesus 
“said  to  him,  Judas,  dost  thou  betray  the 
“ Son  of  Man  with  a kiss  1”  (St  Luke  xxii.) 

We  have  seen  in  the  preceding  intro- 
duction how  our  Divine  Saviour  Jesus 
Christ,  in  undertaking  to  rebuild  the  city 
of  God  in  our  fallen  world,  had  taken 
upon  Himself  a work  of  suffering  which 
must  terminate  in  death.  We  now  prepare 
to  follow  Him  through  the  five  stages  of 
His  suffering  which  form  the  Five  Sorrow- 
ful Mysteries  of  the  Holy  Rosary. 

Jesus,  then,  we  must  call  to  mind,  lest 
we  should  be  tempted  with  the  tempta- 
tion to  suffer  a feeling  of  shame  for  what 
we  are  about  to  see  Him  suffer,  is,  as  St 
Proclus  writes,  “ In  His  Divine  nature 
impassible, — that  is,  incapable  of  suffer- 
ing ; and  it  was  only  in  obedience  to  the 
Eternal  Father,  and  moved  by  mercy  for 
us,  that  He  took  to  Himself  our  nature, 
in  which  He  has  made  Himself  liable  to 
sufferings.  Christ  did  not  advance  in 
perfection  till  at  length  He  became  God. 
God  forbid  ! But  being  God,  as  the  faith 
teaches,  moved  by  mercy  He  became  man. 
We  do  not  preach  a man  who  was  raised 
to  be  God,  but  we  confess  God  who  has 
taken  our  flesh.”  “ He  took  not  on  Him 
the  nature  of  angels,”  writes  St  Paul, 
“ but  of  the  seed  of  Abraham,  that  He 
might  be  made  in  all  things  like  unto  His 
brethren,  to  become  a merciful  and  faith- 
ful High  Priest  before  God,  and  a propitia- 
tion for  the  sins  of  the  people”  (Heb.  ii.  1 6). 

Jesus,  therefore,  in  all  the  humiliations 
and  indignities  through  which  we  are  now 
about  to  follow  Him,  stands  before  us 
as  a voluntary  sufferer.  “He  was  offered,” 
says  Isaias,  “ because  He  willed  it.”  He 
came  to  suffer,  not  because  fallen  men 
had  a claim  to  His  coming,  for  they  had 
no  claim,  but  because  He  loved  them, 
though  they  were  lost,  and  desired  to 
redeem  them,  and  make  them  members  of 
His  eternal  kingdom.  “ In  this  He  com- 
niendeth  His  love.”  writes  St  Paul,  “ be- 
cause when  as  yet  we  were  sinners,  ac- 
cording to  the  time,  Christ  died  for  us  ” 
(Rom.  V.  8).  Who  could  have  brought 
Him  down  from  heaven  into  the  hands 
of  those  from  whom  He  suffered  insults 


and  death,  except,  out  of  love  to  us,  He 
had  been  jdeased  to  place  Himself  in  their 
power,  and  to  subject  Himself  to  their 
will  ? In  return,  then,  for  this  so  great 
love,  “Let  us,”  says  St  Paul,  “go  forth 
to  Him  without  the  camp  bearing  His 
reproach”  (Heb.  xiii.  13).  Let  us  do  this 
in  faith,  and  we  shall  find  for  our  reward 
that  these  Sorrowful  Mysteries  of  the 
Rosary  are  full,  as  the  Patriarch  of  Nico- 
media  writes,  of  a dread  and  a most 
august  majesty : “ To  us  they  are  titles  of 
nobility ; to  the  Jews  who  perpetrated 
them,  they  are  horrible  and  terrific  ; — to 
them,  they  are  despair ; to  us,  they  are 
radiant  with  hope  ; — to  them,  they  are 
the  punishment  of  their  Deicide  ; to  us, 
they  are  the  gift  of  the  knowledge  oif 
God  ; — to  them,  they  are  mourning  ; to 
us,  joy  and  gladness.  Theirs  is  the  act  of 
butchery  ; ours  is  the  benefit.  Far  other 
is  our  part  in  them  than  theirs.  They 
have  rejected  Him,  we  have  received 
Him.  They  have  cast  the  Heir  out  of  the 
vineyard ; we,  by  receiving  Him,  have 
been  restored  to  life.  They  have  the  cross, 
we  the  salvation  gained  by  the  cross ; 
they  have  the  spear  and  the  nails,  we  the 
immortality  that  has  flowed  forth  from 
them”  (Sermon  on  the  words  “ Stabant 
juxta  Crucem  ”). 

In  the  outset  of  these  Mysteries  which 
record  the  humiliations  and  death  of  our 
Captain  and  Deliverer,  we  thus  do  well  to 
fortify  ourselves  against  any  inroad  of  the 
temptation  to  a feeling  of  shame  for  the 
spectacle  of  apparent  powerlessness  and 
inability  to  help  Himself  which  Jesus  is 
about  to  exhibit.  This  is  the  mystery  of 
the  cross,  as  St  Paul  says,  “to  the  Jews  a 
scandal,  to  the  Greeks  foolishness,  but  to 
him  that  believeth  the  power  of  God.” 
We  would  not  that  our  Divine  Saviour 
should  say  to  us,  as  He  said  to  the  dis- 
ciples going  to  Emmaus,  “O  fools  and 
slow  of  heart  to  believe  all  that  is  written 
in  the  prophets  ! Ought  not  Christ  to  suffer 
these  things  ? Therefore  we  will  study  to 
have  the  spirit  of  the  Holy  Apostle,  wdio 
says,  “ God  forbid  that  I should  glory 
save  in  the  cross  of  our  Lord  Jesus  Christ, 
by  whom  the  world  is  crucified  to  me,  and 
I to  the  world  ” (Gal.  vi.  14). 

The  drama,  so  to  speak,  using  the  word 


The  First  Sorroiqftil  Mystery. 


57 


ia  a pious  and  religious  sense,  of  tlie  suffer- 
ings and  humiliations  which  Jesus  volun- 
tarily undertook  for  our  salvation,  as  set 
forth  in  the  Mysteries  of  the  Rosary,  opens 
and  exhibits  our  Divine  Saviour  falling  to 
the  ground  in  the  garden  of  Gethsemane 
in  a mental  agony.  His  three  chosen  dis- 
ciples, whom  He  had  taken  with  Him  that 
they  might  be  witnesses  of  His  humilia- 
tion, as  they  had  been  witnesses  a few 
months  before  of  His  being  transfigured 
in  glory,  are  fallen  fast  asleep. 

Jesus  had  withdrawn  Himself  from 
them  about  a stone’s-throw  to  pray  ; and 
in  the  midst  of  His  prayer  He  falls  into 
an  agony  of  mind,  and  His  agony  of  mind 
becomes  so  terrible  that  His  sweat  falls 
from  Him  in  large  drops  of  blood  rolling 
to  the  ground.  Wherefore  this  prayer? 
and  wherefore  this  terrible  agony  ? 

St  Paul,  writing  to  the  Hebrews,  after 
applying  to  Jesus  the  verse  of  the  109th 
Psalm,  “ Thou  art  a priest  for  ever  after 
the  order  of  Melchisedec,”  says,  ‘^Who  in 
the  days  of  His  flesh,  with  strong  cries 
and  tears,  offering  up  prayers  and  suppli- 
cations to  Him  that  was  able  to  save  Him 
from  death,  was  heard  for  His  reverence” 
(Heb.  V.  7). 

“Jesus,”  writes  St  Anselm,  commenting 
on  the  preceding  words  of  St  Paul,  “as  a 
true  High  Priest,  offered  up  prayers.  For 
we  often  read  in  the  Gospels,  particularly 
in  St  Luke,  who  describes  Him  in  His 
character  of  Priest,  that  He  went  to  pray. 
Now  all  that  He  did  in  the  days  of  His 
flesh,  all  His  prayers  and  supplications, 
were  for  men.  All  His  life  long  He 
prayed  His  Father  to  grant  Him  the  resur- 
rection of  His  flesh,  and  our  salvation  ; 
and  at  the  approach  of  His  Passion,  He 
offered  supplications — that  is,  the  most 
humble  and  urgent  entreaties — with  the 
utmost  devotion  and  affection  of  heart ; 
when,  falling  into  an  agony.  He  prayed 
the  longer,  and  His  sweat  became  great 
drops  of  blood  trickling  down  to  the 
ground.  And  these  prayers  and  suppli- 
cations He  offered,  or  rather  He  laid  them 
before  His  Father,  who  came  out  as  it 
were  to  meet  Him  and  to  hear  Him.  He 
offered  them  to  Him  who  was  able  to 
save  Him  from  death — that  is,  to  raise 
Him  from  the  dead, — to  Him  whom  He 


knew  to  have  power  to  save  Him — that 

is,  to  make  Him  immortal  and  impassible, 
by  delivering  Him  from  death,  so  that 
neither  His  soul  should  remain  in  hell  nor 
His  flesh  see  corruption  in  the  tomb.  And 
these  prayers  He  offered  with  strong  cries 
and  supplications — that  is,  with  the  most 
vehement  and  efficacious  intention  of  a 
pious  devotion ; so  that  when  He  prayed 
more  intently,  shedding  tears — for  He  is  to 
be  believed  to  have  shed  tears  during  that 
most  earnest  prayer  when  His  sweat  fell 
from  Him  as  great  drops  of  blood — then 
He  was  heard  ; for  that  which  He  asked 
He  obtained  in  His  resurrection.  He 
was  heard  above  all  others  who  have 
prayed,  since  after  the  warfare  of  His 
Passion  was  finished.  He  was  raised  by  the 
Father  above  every  creature”  (St  Anselm, 
Commentary  on  Epistle  to  the  Hebrews). 

Jesus  having  terminated  His  personal 
ministry  of  going  about  from  city  to  city 
and  from  village  to  village  preaching  the 
kingdom  of  God,  by  the  act  of  instituting 
the  adorable  sacrifice  of  the  New  Law, 
and  the  perpetual  priesthood  of  the 
Church,  into  whose  hands  He  committed 

it,  now  enters  upon  the  work  of  His 
Passion  and  death.  And  how  does  Jesus 
commence  this  great  work  of  His  Passion, 
which  He  undertakes  of  His  own  will  for 
our  sakes  ? As  an  example  to  thee,  O 
Christian ! which  Thou  shouldst  be  careful 
to  follow  in  every  work  which  Thou  un- 
dertakest,  Jesus  begins  the  work  of  His 
Passion  by  prayer,  “ Sit  down  here,”  He 
says,  “ while  I go  and  pray  yonder.” 
Canst  thou  then  hope,  O Christian  ! to 
spend  any  day  to  the  honour  and  glory  of 
God,  in  which  thou  hast  not  followed  this 
examjde,  by  first  praying  for  the  blessing 
of  God  on  all  the  works  thou  purposest  to 
do.  See  here  is  Jesus,  moved  solely  by 
love,  about  to  undertake  sufferings  for  thy 
sake,  which  are  to  end  in  His  ignominious 
death  ! Is  it  not  enough  for  Him  that  He 
is  about  to  suffer,  the  Just  One  for  the 
unjust?  Consider  well ! No;  it  is  not 
enough  ! He  will  first  throw  Himself 
before  His  Eternal  Father.  He  will  first 
assure  Himself  through  prayer  that  He  is 
about  to  suffer  by  tlie  will  of  His 
Heavenly  Father,  and  after  this  He  will 
pray  that  His  work  may  be  blessed  and 


58 


The  Booh  of  the  Holy  Bosary.. 


prospered,  to  tliy  salvation.  In  this,  O 
Christian  ! behold  thy  pattern,  and  never 
j)\it  thy  hand  to  any  work  respecting 
which  thou  hast  not  first  consulted  God 
in  prayer,  and  never  proceed  in  any 
work  except  thou  knowest  that  in  pro- 
ceeding with  it  thou  art  doing  not  thine 
own  will  but  the  will  of  God.  Neither 
canst  thou  stop  here  ; if  thou  follovvest 
the  pattern  of  Jesus,  thou  must  also 
earnestly  pray  that  thy  work  may  be 
blessed  in  the  event.  All  these  things 
Jesus  did  at  the  beginning  of  His  most 
blessed  Passion.  Blessed  is  he  that 
followeth  ill  all  his  own  works  this  most 
holy  example  ! 

AVherefore,  then,  this  prayer  of  Jesus  ? 
For  an  example  for  all  faithful  people,  and 
especially  for  thee,  0 Christian  reader  ! 
saying  to  thee,  “ Watch  and  pray  lest  ye 
enter  into  temptation.” 

But  wherefore  this  great  and  terrible 
agony  of  Jesus?  To  prove  to  thee,  0 
Christian ! that  Jesus  had  a true  human 
soul,  and  was  like  unto  thee  in  all  things, 
sin  only  except.  Jesus  knows  that  His 
Gospel  will  cause  thee  to  suffer  in  this 
present  life,  ‘‘  for  all  that  will  live  godly 
in  Christ  Jesus  shall  suffer  persecution” 
(2  Tim.  hi.  12),  says  the  apostle  of  Christ; 
and,  therefore,  He  is  mercifully  pleased  to 
show  Himself  unto  thee  in  His  agony,  that 
thou  mayest  see  thy  Master  and  Teacher 
under  the  influence  of  all  the  terror  and 
-affliction  that  the  soul  of  man  can  suffer. 
He  even  bears  to  be  blasphemed,  as  show- 
ing faintness  Avhere  other  martyrs  have 
shown  unquailing  courage,  that  He  might 
give  thee  this  proof  of  His  having  com- 
passion for  all  thy  infirmities. 

Jesus  has  come  into  a garden  of  olives, 
the  symbol  of  peace  and  joy,  to  commence 
in  it  His  expiation  of  the  sin  which  Adam 
])erpetrated  in  the  garden  of  Eden.  It  is 
in  a garden  that  Adam  eats  of  the  for- 
bidden fruit  with  a perverse  delight,  and 
it  is  also  in  a garden  that  Jesus  in  agony 
and  sore  affliction  receives  the  chalice  of 
His  Passion. 

J esus  is  very  and  true  man  ; and  while 
many  martyrs  by  supernatural  grace  have 
been  delivered  from  the  fear  of  death,  and 
have  been  able  to  mock  and  deride  their 
tormentors  in  the  midst  of  their  sufferings. 


Jesus  refuses  to  be  delivered  from  any 
suffering  to  which  human  nature  is  sub- 
ject, and  therefore  submits  Himself  to  be- 
come subject  to  the  fear  of  death,  despising 
the  shame.  His  soul  foresees  all  and  each 
of  the  torments, — the  scourging,  the 
buffetings,  the  insults,  the  mockeries,  the 
blasphemies,  and  the  death  of  the  Cross, 
which  He  is  about  to  suffer  ; and  the  fear 
and  agony  of  death  falls  upon  him. 
“ Coepit  pavere,”  says  St  Mark, — “ He 
began  to  be  afraid.” 

Jesus  foresees  the  cowardice  of  His 
chosen  Disciples,  how  on  the  first  sight  of 
danger  they  would  all  forsake  Him  and 
flee.  He  sees  the  obstinate  and  impen- 
etrable malice  of  the  Jews ; the  cowardly 
and  miserable  friendship  of  Pilate,  that, 
after  exposing  Him  to  needless  suffering 
and  insult,  will  sacrifice  Him  in  the  end ; 
the  fickle  ingratitude  of  the  multitude,  who, 
notwithstanding  that  they  w^ere  so  lately 
all  on  His  side  with  their  loud  Hosannas 
to  the  Son  of  David,  will  soon  cry  with 
onevoice,  ‘‘Crucify  Him!”  andHe  is  over- 
whelmed with  weariness  and  disgust. 
“ Coepit  tsedere,”  says  St  Mark, — “ He 
began  to  be  weary.” 

Jesus  sees  all  the  countless  sins  of  the 
children  of  Adam,  their  sacrileges,  murders, 
adulteries,  calumnies,  blasphemies,  and 
all  the  horrible  crimes  that  have  been 
perpetrated,  and  will  continue  to  be  per- 
petrated in  spite  of  His  sufferings ; and 
He  elicits  acts  of  contrition  for  them. 

Jesus  foresees  all  the  countless  torments 
of  the  martyrs  and  of  the  prelates  and 
pastors  of  His  Church,  and  all  the  suffer- 
ings that  the  rage  of  the  devil  and  of  im- 
pious men  will  soon  inflict  upon  His  faith- 
ful people  ; and  His  compassionate  soul  is 
overcome  with  grief.  ‘ ‘ Coepit  moestus  esse,” 
says  St  Matthew, — “ He  began  to  be  sor- 
rowful.” 

Jesus  foresees  the  obduracy  and  ingrati- 
tude of  so  many  of  His  own  people,  to 
whom  His  bitter  Passion  and  death  will 
not  bring  salvation  by  reason  of  their  own 
impenitence,  and  upon  whom  He  will  here- 
after have  to  pass  the  sentence,  “Go  ye 
into  the  eternal  fires  prepared  for  the 
devil  and  his  angels and  His  infinite 
love  grieves  over  their  impenitence. 
“ My  soul  is  sorrowful  even  unto  death,” 


« 


'f 


t ■ 


59 


ScriiDture  Types  of  the  First  Sorroivful  Mystery. 


says  the  merciful  Jesus.  So  the  zealous 
Apostle,  who  thought  he  had  the  mind  of 
Christ,  cries  cut  “ that  he  would  fain  be 
anathema  for  his  brethren.” 

AVherefore,  then,  did  Jesus  submit  Him- 
self to  this  mortal  agony  ? That  He  might 
give  thee  an  example,  0 Christian  ! by 
which  thou  mightest  learn  not  to  be  ter- 
rified through  the  weakness  of  the  flesh 


from  encountering  the  trials  which  God 
may  be  pleased  to  send  to  thee,  but  rather 
be  emboldened  to  follow  the  example  of 
thy  Lord,  who-,  notwithstanding  the 
terrible  agony  to  which  He  submitted 
for  thy  sake,  still  endured  the  Cross,  de- 
spising the  shame ; and  now,  as  the 
Apostle  says,  “ sitteth  at  the  right  hand  of 
GodJ’ 


CHAP  TEE  III. 

SCRIPTURE  TYPES  OF  THE  FIRST  SORROWFUL  MYSTERY. 

I.  THE  PRAYER  OF  ELIAS  FOR  THE  DEAD  CHILD. 

II..  THE  WEARINESS  OF  ELIAS  FOR  THE  SINS  OF  HIS  PEOPLE. 

1.  Tice  prayer  of  Etias  for  tibe  restoration  to  life  of  the  dead  child  of  the  widowed  mother. 


Jesus  retired  from  His  disciples  to  pray, 
and  St  Anselm,  as  we  have  seen,  teaches 
us  that  He  went  to  pray  for  His  own  re- 
surrection from  the  dead.  He  was  about 
to  commit  Himself  to  death,  and  He 
prayed  to  Him  who  was  able  to  save  Him 
from  death,  that  He  would  not  leave 
“ His  soul  in  hell,  neither  suffer  His  flesh 
to  see  corruption.”  What  was  there  that 
depended  upon  His  resurrection  from  the 
dead  % Let  S-t  Paul  answer  us  : “He  was 
delivered  up  for  our  sins,  and  He  rose 
again  for  our  justification  ” (Rom.  iv.  25). 
In  His  resurrection  from  the  dead,  the 
rising  again  of  the  lost  world,  dead  in 
trespasses  and  sin,  to  the  life  of  grace  was 
bound  up.  In  praying,  therefore,  for  His 
resurrection  from  the  dead,  He  was  pray- 
ing for  the  restoration  of  the  life  of  faith 
to  the  world,  whicli  had  lost  its  life ; for 
this  restoration  of  the  world  to  life  was 
most  intimately  bound  up  in  His  resur- 
rection. 

These  reflections  conduct  us  to  the 
circumstance  in  the  life  of  the  prophet 
Elias,  which  St  Augustine,  as  we  shall  see, 
treats  as  the  figure  of  the  prayer  of  Jesus 
in  the  Garden  of  Olives. 

“And  it  came  to  pass,”  the  Scripture 
relates,  “ after  this  that  the  son  of  the 
woman,  the  mistress  of  the  house,  fell 


sick,  and  the  sickness  was  very  grievous, 
so  that  there  was  no  breath  left  in  him. 
And  she  said  to  Elias,  ‘■What  have  I to 
do  with  thee,  thou  man  of  God  ? art  thou 
come  to  me  that  my  iniquities  should  be 
remembered,  and  that  thou  shouldst  kill 
my  son  ? ^ And  Elias  said  to  her,  ‘ Give 
me  thy  son.’  And  he  took  him  out  of 
her  bosom,  and  carried  him  into  the  upper 
chamber  where  he  abode,  and  laid  him 
upon  his  own  bed.  And  he  cried  to  the 
Lord,  and  said,  ‘O  Lord  my  God,  hast  Thou 
afflicted  also  the  widow,  with  whom  I am 
after  a sort  maintained,  so  as  to  kill  her 
son?’  And  he  stretched  and  measured 
himself  ujion  the  child  three  times,  and 
cried  to  the  Lord  and  said,  ‘ 0 Lord  my 
God,  let  the  soul  of  this  child,  I beseech 
Thee,  return  into  his  body.’  And  the  Lord 
heard  the  voice  of  Elias,  and  the  soul  of 
the  child  returned  to  him,  and  he  revived. 
And  Elias  took  the  child,  and  brought 
him  down  from  the  iqiiier  chamber  to  the 
house  below,  and  delivered  him  to  his 
mother,  and  said  to  her,  ‘ Rehold,  thy 
son  liveth.’  And  the  woman  said  to 
Elias,  ‘Now  l)y  this  I know  that  thou 
art  a man  of  God,  ami  that  the  word  of 
the  Lord  in  thy  mouth  is  true  ’ ” (3  Kings 
xvii.  17-24). 

‘*  The  son  of  the  widow,”  says  St 


GO 


The  Book  of  the  Hohj  Rosary, 


Augustine,  commenting  on  this  Scripture,  [ 
“ lay  dead ; for  the  son  of  the  Church,  the 
people  of  the  Gentiles,  lay  dead  in  in- 
numerable trespasses  and  sins.  At  the 
prayer  of  Elias  the  son  of  the  widow  is 
raised  up  ; at  the  coming  of  Christ,  the  son 
of  the  Church,  that  is,  the  Christian  people, 
is  brought  back  from  the  prison-house  of 
death.  Elias  bows  himself  down  in  his 
prayer,  and  the  son  of  the  widow  is 
brought  to  life  again.  Christ  falls  to  the 
earth  in  His  Passion,  and  the  Christian 
people  is  raised  up  to  life.  For  in  that 


1 Christ  fell  to  the  ground  three  times,  the 
mystery  of  the  Holy  Trinity  is  shown  ; 
for  the  widow’s  son,  that  is,  the  people  of 
the  Gentiles,  was  not  raised  to  life  by  the 
Father  without  the  Son,  nor  by  the  Father 
and  Son  Avithout  the  Holy  Ghost,  but  by 
the  joint  act  of  the  whole  undivided 
Trinity.  The  same  mystery  is  still  further 
shown  in  the  Sacrament  of  Baptism,  in 
Avhich,  by  a threefold  immersion,  the  old 
Adam  is  washed  away  in  order  that  the 
new  man  maybe  raised  up”  (St  Augustine, 
Serm.  201). 


2.  The,  weariness  and  agony  of  Elias  for  the  sins  of  his  'peoyle  a figure  of  the  weariness 
and  agony  of  Jesus  in  the  Garden  of  Gethsemane. 


Jesus,  as  we  have  seen,  wmuld  not  put 
away  from  Himself  any  of  the  sufferings 
which  He  foresaw  that  His  Gospel  might 
hereafter  bring  upon  His  faithful  disciples, 
and  therefore  He  was  graciously  pleased 
to  endure  the  agony  and  dread  to  which 
His  soul  was  subject  in  the  Garden  of 
Gethsemane.  He  willed  to  be  like  unto 
us  in  all  things,  sin  only  except ; and  He 
has  most  graciously  despised  the  shame  of 
being  seen  struggling  with  the  fear  of 
death,  that  He  might  thereby  strengthen 
all  His  faithful  people  in  their  last  agony 
and  struggle  with  death,  in  whatever  form 
it  might  come  upon  them.  Jesus  saw 
Himself  about  to  die  as  a Victim,  sacrificed 
by  the  wickedness  of  the  world.  Hence 
His  soul  struggled  with  the  sacrifice  re- 
quired from  Him  : “If  it  be  possible,  let 
this  chalice  pass  from  me.”  “ Perchance,” 
says  St  Paul,  “ for  a good  man  one  Avould 
dare  to  die.”  But  Jesus  was  required  to 
submit  to  death  at  the  hands  of  a wicked 
Avorld  for  its  life.  A figure  or  similitude 
of  this  gracious  agony  befell  the  prophet 
Elias. 

The  Scripture  relates,  “ And  Achab  toldj 
Jezabel  all  that  Elias  had  done,  how  he 
had  slain  all  the  prophets  of  Baalwdth  the 
sword.  And  Jezabel  sent  a messenger  to 
Elias,  saying,  ‘ Such  and  such  things  may 
the  gods  do  to  me,  and  add  still  more, 
if  by  this  hour  to-morrow  I make  not  thy 
life  as  the  life  of  one  of  them.’  Then 
Elias  was  afraid,  and  rising  up  he  went 
wdiithersoever  he  had  a mind  : and  he 


came  to  Bersabee  of  Juda,  and  left  his 
servant  there.  And  he  went  forward  one 
day’s  journey  into  the  wdlderness,  and  sat 
down  under  a juniper-tree,  and  requested 
for  his  soul  that  he  might  die,  and  said, 
‘ It  is  enough  for  me.  Lord ; take  away 
my  soul  : for  I am  no  better  than  my 
fathers.’  And  he  cast  himself  down,  and 
slept  in  the  shadow  of  the  juniper-tree  : 
and  behold,  an  angel  of  the  Lord  touched 
him,  and  said  to  him,  ‘Arise  and  eat.’ 
He  looked,  and  behold  there  was  at  his 
head  a hearth-cake,  and  a vessel  of  water  : 
and  he  ate  and  drank,  and  he  fell  asleep 
again.  And  the  angel  of  the  Lord  came 
again  the  second  time,  and  touched  him, 
and  said  to  him,  ‘ Arise,  eat ; for  thou 
hast  yet  a great  way  to  go.’  And  he  arose, 
and  ate  and  drank,  and  walked  in  the 
strength  of  that  food  forty  days  and  forty 
nights,  unto  the  Mount  of  God,  Horeb  ” 
(3  Kings  xix.) 

Achab,  the  apostate  Jewish  King,  tells 
his  idolatrous  Gentile  wife  Jezabel  of  the 
zeal  of  Elias  against  her  prophets,  and 
Jezabel  sends  Elias  a message  to  prepare 
for  death.  The  apostate  Synagogue 
pours  its  tales  of  the  zeal  of  Jesus  against 
the  crimes  of  the  fallen  world  into  the 
ears  of  the  idolatrous  civil  power,  and 
Jesus  knows  that  His  hour  is  come  to  be 
delivered  into  the  hands  of  the  Gentiles. 

Elias  falls  into  an  agony  of  fear,  and 
dreading  to  be  given  up  into  the  hands  of 
a wicked  Avoman,  escapes  for  his  life  into 
the  wilderness.  Here  he  is  ready  to  give 


61 


Scripture  Types  of  the  1 

up  his  soul  into  the  hands  of  God,  but 
not  into  the  hands  of  a woman.  For,  as 
the  Scripture  says,  “ there  is  no  head 
worse  than  the  head  of  a’  serpent,  and 
there  is  no  anger  above  the  anger  of  a 
woman  ” (Ecclus.  xxv.  23).  It  is  better 
“ to  dwell  with  a lion  and  a dragon  than 
to  be  in  the  power  of  a wicked  woman.” 
He  therefore  prays  that  this  chalice  might 
pass  from  him  : “ Lord,  do  Thou  take 

away  my  soul.”  Jesus  was  about  to  be 
given  up  into  the  hands  of  the  fallen 
world,  of  which  the  wicked  woman  Jezabel 
is  the  figure  ; and  He  prays  that,  if  it  be 
possible,  the  chalice  may  pass  from  Him. 

Hereupon  an  angel  appears  to  Elias, 
and  says  to  him,  “ Arise  and  eat.”  Elias 
obey.s,  and  falls  asleep.  And  the  angel 
touched  him  again,  and  says,  “Arise  and 


Sorroiuful  Mystery. 

eat for  thou  hast  yet  a great  way  to  go. 
And  he  arose  and  went  forty  days  and 
forty  nights,  unto  Horeb,  the  Mount  of 
God.”  So  in  like  manner  an  angel  appears 
to  Jesus,  strengthening  Him  to  drink  of 
the  chalice  His  Heavenly  Father  had 
given  to  Him.  Jesus  obeys,  and  drinks 
of  it.  He  falls  asleep  on  the  Cross ; 
and  behold,  again  an  angel  comes  down 
from  Heaven  and  rolls  away  the  stone 
from  the  mouth  of  the  sepulchre ; and 
Jesus  rises  from  the  dead,  and  continues 
forty  days  and  forty  nights  walking  and 
conversing  with  His  disciples,  till  He 
ascends  up  from  them  to  His  throne  on 
high,  to  sit  in  the  Heavens  at  the  right 
hand  of  the  Eternal  Father,  upon  the 
true  Horeb,  the  Mount  of  God. 


THE  HOLY  SCRIPTUEE  NARRATIVE. 


And  Pilate,  calling  together  the  chief 
priests,  and  the  magistrates,  and  the 
“ people,  said  to  them,  ‘ You  have  pre- 
sented  unto  me  this  Man,  as  one  that 
‘‘ perverteth  the  people;  and  behold,  I 
“ having  examined  Him  before  you,  find 
no  cause  in  this  man,  in  those  things 
‘‘  wherein  you  accuse  Him  ; no,  nor 
“ Herod  neither.  For  I sent  you  to  him, 
“ and  behold,  nothing  worthy  of  death  is 
done  to  Him.  I will  chastise  Him, 


“ therefore,  and  release  Him.^  Now,  of 
“ necessity,  he  was  to  release  unto  them 
“ one  upon  the  feast-day.  But  the  whole 
“ multitude  together  cried  out,  saying, 
“ ‘ Away  with  this  ]\Ian,  and  release  unto 
“ us  Barabbas ; ’ who,  for  a certain  sedi- 
“ tion  made  in  the  city,  and  for  murder, 
“ was  cast  into  prison.  And  Pilate  again 
“ spoke  to  them,  desiring  to  release  Jesus. 
“ But  they  cried  again,  saying,  ‘ Crucify 
“ Him,  crucify  Him.’  And  he  said  to 


'!''  yT  U 

63 


The  Second  Sorrowful  Mystery. 


“ them  the  third  time,  ‘ Why,  what  evil 
“ hath  this  Man  done  % I find  no  cause 
“ of  death  in  Him.  I will  chastise  Him, 
“ therefore,  and  let  Him  go  ’ (St  Luke 
xxiii.) 

The  better  to  contemplate,  in  the  Second 
Sorrowful  Mystery,  our  Divine  Redeemer 
submitting  Himself  to  bear  for  our  sakes 
the  multa  flagella  peccatoris^’  (Ps.  xxxi. 
10) — “the  many  stripes  of  the  sinner,” 
— piety  seems  to  require  that  we  should 
attempt  to  follow  Him  briefly  through 
the  chief  intervening  circumstances  of  His 
Passion,  in  the  well-founded  hope  also  of 
deriving  thereby  an  additional  insight  into 
the  reasons  which  He  had  for  undergoing 
in  our  behalf  this  particular  humiliation 
and  suffering  of  a public  scourging,  which 
forms  the  subject  of  the  “ Second  Sorrow- 
ful Mystery.” 

After  the  angel  who  was  sent  to 
strengthen  Him  had  departed,  and  after 
He  had  risen  the  third  time  from  His 
prayer,  the  traitor  Apostle  Judas  comes 
into  the  garden,  with  a band  of  soldiers 
and  servants  of  the  high  priest,  and 
straightway  going  up  to  Him,  says,  “Hail, 
Rabbi,”  and  kisses  Him.  Jesus  answers, 
“Judas,  betrayest  thou  the  Son  of  Man 
with  a kiss  P’  His  disciples,  seeing  their 
IMaster  overpowered  by  numbers,  profit 
by  His  words  to  the  multitude,  “ If  there- 
fore you  seek  Me,  let  these  go  their  way,” 
and  all  forsake  Him,  and  seek  for  their 
own  safety  in  flight. 

Jesus  is  hereupon  bound  by  the  ser- 
vants of  the  high  priest ; and,  if  we  may 
accept  a venerated  tradition,  He  Avas  taken 
down  the  valley  of  the  Brook  Cedron, 
and  brought  by  a circuitous  route  through 
the  Dung  Gate  to  the  house  of  Annas, 
the  father-in-law  of  Caiphas,  the  high 
})riest  of  that  year,  situated  on  the  Mount 
Sion,  there  to  be  in  safe  keeping  till  the 
Sanhedrim  or  higli  court  of  the  Jews 
could  assemble  for  judgment  on  the 
morrow. 

In  the  house  of  Annas  He  passes  tlie 
night,  exposed  to  indescribable  insults 
and  buffeting  from  the  various  servants  of 
the  high  priest,  all  of  Avhich  are  to  be 
repeated  on  the  next  day  by  the  Roman 
soldiery  and  the  mixed  multitude ; and  it 


is  during  the  course  of  these  indignities 
that  He  is  three  times  denied  by  His 
chosen  disciple  Peter, 

, At  the  ea/rly  dawn  of  the  morning,  like 
the  lamb  that  has  been  chosen  for  the 
morning  sacrifice,  Jesus  is  hurried  off  from 
the  house  of  Annas  to  that  of  Caiphas, 
where  the  Sanhedrim  assembles  to  sit  in 
judgment  upon  Him.  Various  witnesses 
are  brought  forward,  nnd  the  result  is 
that  He  is  judged  by  them  to  be  Avorthy 
of  death  ; upon  Avhich  they  adjourn,  to 
have  their  Prisoner  brought  before  the 
court  of  Pontius  Pilate,  the  Roman  Gov'er- 
nor,  as  the  sovereign  jurisdiction  over  life 
and  death  has  been  taken  away  from 
them  by  the  Romans,  and  reserved  to  the 
Roman  court. 

In  the  meantime,  Judas  appears  before 
the  Sanhedrim,  filled  Avith  remorse  on 
hearing  of  His  Master  having  been  con- 
demned to  death  ; and  casting  down  the 
thirty  pieces  of  silver  in  their  presence, 
saying,  “I  have  sinned  in  that  I have 
betrayed  the  innocent  blood,”  he  goes 
and  hangs  himself  in  fruitless  despair,  a 
terrible  Avarning  to  all  future  traitors. 

Jesus  is  now  brought  before  Pilate  by 
the  judges  of  the  Sanhedrim,  who  at  first 
merely  inform  Pilate  that  they  have  judged 
His  case,  and  have  passed  sentence  of 
death  upon  Him.  But  Avhen  Pilate 
answ’ers  by  telling  them  to  proceed  in 
their  own  manner,  they  reply  that  they 
have  no  longer  the  power  by  laAv  of  put- 
ting any  one  to  death;  therein  bearing 
Avitness  out  of  their  own  mouths  that  the 
term  fixed  in  Jacob’s  prophecy,  “ The 
sceptre  shall  not  depart  from  Juda,  nor  a 
hiAvgiver  from  his  thigh,  until  He  that 
is  to  be  sent  shall  come”  (Gen.  xlix. 
10),  Avas  past  and  gone.  The  sceptre  had 
noAv  departed  from  Juda  ; and  Jesus,  after 
having  been  condemned  as  having  for- 
feited His  life  under  tlie  laAV  of  Moses, 
must  iioAV  be  accused  as  one  Avho  has  also 
forfeited  it  to  the  laAvs  of  the  Roman 
eminre.  They  consequently  now  proceed 
to  lay  to  His  charge  state  crimes  against 
the  Roman  power,  in  order  to  force  Pilate 
to  give  them  a hearing,  and  to  extort  the 
Roman  sentence  of  death  from  him.  Their 
charges  are  three  in  number — 


64 


The  Booh  of  the  Holy  Rosary, 


1.  Of  perverting  tlieir  nation,  and 
making  them  disaffected  to  the  Homan, 
power. 

2.  Of  forbidding  to  give  tribute  to 
Caesar, 

3.  Of  making  Himself  a king,  saying 
He  is  Christ  the  King. 

Pilate,  quite  aware  that  their  motive  is 
nothing  else  than  envy,  is  still  unable  to 
appear  to  make  light  of  such  charges  as 
these,  and  therefore  returns  to  his  court 
to  examine  his  prisoner ; the  doctors  of 
the  Sanhedrim  refusing  to  enter  with 
him  on  account  of  its  being  the  eve  of  the 
great  day  of  the  Pasch.  In  due  time 
Pilate  returns  to  them,  saying,  “I  find  no 
cause  of  death  in  Him  ; ” upon  which  the 
doctors  insist,  saying,  “ He  disturbeth  the 
people,  teaching  throughout  all  Judea, 

, beginning  from  Galilee.” 

Pilate  hearing  Galilee  named,  forthwith 
seizes  on  it  as  a pretext  for  saying  that 
the  cause  must  in  this  case  belong  to 
Herod’s  jurisdiction,  to  whom,  as  Herod 
happened  to  be  in  Jerusalem,  he  sends 
Him  and  His  accusers  with  Him.  Herod, 
however,  only  mocks  Him,  and  sends  Him 
back.- 

Pilate  finding  His  prisoner  returned  to 
his  hands,  and  perceiving  that  it  looks 
likely  to  end  by  his  being  forced  to  give 
some  kind  of  satisfaction  to  the  malice 
and  hatred  with  which  the  principal  men 
of  the  city  are  so  deeply  animated,  thinks 
it  will  be  best  for  all  parties  to  propose  a 
compromise  ; as  if  he  had  said,  I find  no 
cause  in  Him,  but  to  satisfy  you  I will 
scourge  Him,  and  then  set  Him  at 
liberty.”  This  proposal  does  not  appear 
to  find  acceptance,  and  Pilate  tries  one 
more  way  of  escape  for  himself.  The 
populace  have  the  privilege  at  this  season 
of  the  year  of  asking  for  the  release  of 
some  one  public  prisoner,  and  he  gives 
them  the  choice  between  Jesus  and  Bar- 
abbas  : Barabbas  being  a well-known  rob- 
ber and  murderer.  To  Pilate’s  great 
surprise  and  embarrassment,  the  popu- 
lace cry  out,  “Not  this  Man,  but  Barab- 
bas.” 

“What  shall  I do  then,”  asks  Pilate, 
“ with  Jesus  who  is  called  Christ  ? ” They 
all  answer,  “Let  Him  be  crucified!  let 
Him  be  crucified  I ” 


Pilate  is  now  in  this  difficulty  : the 
populace  have  manifestly  taken  sides  with 
the  principal  men  of  the  city  in  clamour- 
ing for  His  crucifixion.  It  appears  much 
too  unsafe  to  an  unscrupulous  man  of  the 
wmrld  to  go  against  an  entire  city;  and 
yet,  with  his  ideas  of  Roman  dignity 
proper  to  a Roman  official  of  high  rank, 
Pilate  is  not  prepared  all  at  once  to  de- 
grade a Roman  tribunal  in  his  person 
into  a mere  instrument  of  gratifying 
the  malice  of  Jews ; but  still  something 
. must  be  done.  There  has,  it  is  true,  been 
no  notification  of  any  assent  on  the  part 
of  the  Jews  to  the  proposed  compromise, 
but  Pilate  thinks  that  the  “scourging” 
may  very  possibly  satisfy  them  ; at  least 
he 'will  risk  the  experiment  on  his  own 
responsibility,  in  hope  of  being  able  to 
set  Him  at  liberty  after  He  has  been 
scourged.  And,  accordingly,  in  the  plan 
of  Divine  providence,  it  is  to  Pilate’s  act 
that  we  owe  the  accomplishment  of  the 
Second  Sorrowful  Mystery — 

THE  SCOURGING  OF  JESUS  AT  THE  PILLAR. 

Nothing  whatever  has  been  brought  to 
pass  by  the  will  of  the  Eternal  Father,  in 
the  work  of  our  redemption,  for  which 
there  do  not  exist  wise  reasons  known  to 
God ; and  as  nothing  can  be  more  certain 
than  that  it  could  have  been  for  no  mere 
superfluity  of  humiliation  that  the  Man- 
hood of  the  Eternal  Word  was  subjected 
to  the  open  indignity  of  a public  scourg- 
ing before  the  eyes  of  men,  we  therefore 
reverently  ask  and  seek  to  know  the 
reason  why  a public  scourging,  brought 
about  by  such  a remarkable  chain  of  pro- 
vidential circumstances,  is  chosen  as  so 
conspicuous  a stage  in  the  progress  of  our 
Lord’s  Passion,  as  to  have  its  knowledge 
specially  promulgated,  and  its  memory 
perpetuated,  among  the  whole  multitude 
of  the  faithful  as  a Mystery  of  the  Holy 
Rosary  ? 

Public  scourging,  by  the  Roman  law, 
was  the  punishment  restricted  exclusively 
to  the  slave,  who  had  no  citizen  rights, 
or  was  inflicted  on  the  criminal  under 
sentence  of  death,  who  had  forfeited  his 
rights  as  citizen  by  his  crime.  The  world, 
for  the  redemption  of  which  the  Eternal 
1 Word  became  man,  was  precisely  in  the 


65 


The  Second  Sorrowful  Mystery. 


predicament  of  the  latter.  It  had 
forfeited  its  right  of  citizenship  in  the 
eternal  city,  in  the  person  of  Adam,  who 
in  his  transgression  had  become  the  bond- 
servant of  the  devil,  and  had  ever  since 
been  lying  under  sentence  of  death  as  a 
condemned  criminal,  waiting  for  the  hour 
of  his  execution  to  come.  In  the  Divine 
Passion,  therefore,  through  which  the 
bondsmen  of  the  devil,  under  sentence  of 
death,  were  to  recover  their  forfeited 
rights  as  free  citizens  in  the  eternal  city, 
it  became  the  Man  of  Sorrows,  who  was 
sent  to  redeem  them,  that  one  of  the 
solemn  stages  of  His  Passion  should  be 
His  suffering  publicly  in  the  eyes  of  men 
the  very  penalty  of  a public  scourging, 
which  human  law  w^as  wont  to  inflict  in 
the  case  of  the  slave  who  w\as  condemned 
to  death,  as  the  conjoint  just  due  of  his 
condition  of  bondage,  coupled  with  the 
fact  of  his  crime.  The  Restorer,  there- 
fore, of  the  liberty  of  the  sons  of  God, 
fitly  suffers  the  public  scourging,  the 
penalty  reserved  for  the  crime  of  a bonds- 
man, that  we  may  all  learn  to  see  re- 
flected in  this  stage  of  His  Passion  our 
own  lost  state  of  bondage  and  condemna- 
tion to  death,  from  which  He  is  become 
our  one  sole  merciful  Deliverer ; “there 
being,”  as  the  apostle  says,  “ none  other 
Name  given  under  heaven  w^hereby  we 
maybe  saved,  except  His  Name”  (Acts 
iv.  12). 

Moreover,  there  is  a special  healing 
power  that  flow’s  from  the  w’ounds  of 
Jesus.  Isaias  says,  “Cujus  livore  sanati 
sumus,” — “ by  whose  livid  sores  we  are 
healed”  (Isa.  liii.  5).  “We  thought 
Him,”  continues  Isaias,  “to  be  as  one 
smitten  with  leprosy,  stricken  of  God, 
and  humbled.”  “ See,”  says  St  Chrysos- 
tom, “ the  Lord  is  made  ready  for  the 
scourge.  See  it  now  descends  upon  Him. 
That  sacred  skin  is  torn  by  the  fury  of 
the  rods;  the  cruel  might  of  repeated 
blows  lacerates  His  shoulders.  Ah,  me  ! 
God  is  stretched  before  man  ; and  He  in 
whom  not  one  trace  of  sin  can  be  dis- 
cerned, suffers  punishment  as  an  evil- 
doer.” 

“ The  Lord  Himself  so  willed  it,” 
writes  Ludolph  of  Saxony,  “ that  He 
should  suffer  a scourging,  in  order  that. 


as  it  is  w’ritten,  ‘ Many  are  the  scourges 
of  the  sinner,’  w^e  might  be  spared,  and 
that  He  might  deliver  us  from  an  ever- 
lasting scourging  by  His  own  suffering  ; 
as  a loving  mother,  wdio  sees  the  father 
about  to  smite  his  son,  will  sometimes 
run  with  outstretched  arms,  and  screen 
her  child  by  exposing  herself  in  his  place- 
to  the  blows.  Man  had  offended  God, 
and  had,  therefore,  deserved  to  suffer. 
Christ,  therefore,  willed  to  submit  Him- 
self to  the  scourgers,  in  order  to  appease 
the  anger  of  God,  and  hence  it  is  written, 
‘The  discipline  of  our  peace  fell  upon 
Him  ’ (Isa.  liii.  5).  , And  if  He  who  was 
innocent  was  thus  grievously  scourged 
for  the  sins  of  others,  with  what  scourges 
do  you  not  think  those  w’ho  are  guilty 
wall  be  scourged  for  their  owm  crimes, 
except  they  correct  themselves”  (Life  of 
Christ,  part  ii.  ch.  Ixii.) 

“ And  that  godless  man,  Pilate,”  writes 
St  Anselm,  “ was  far  from  not  knowing 
that  all  things  were  done  against  Thee- 
through  envy,  and  yet  he  did  not  keep 
his  rash  hands  from  Thee,  but  filled  Thy 
soul  with  bitterness  without  a cause.  He 
sent  Thee  to  Herod  to  be  mocked;  he 
received  Thee  back  again  from  the  hands 
of  Herod  after  Thou  hadst  been  mocked  ; 
He  commanded  Thee  to  stand  naked  in 
the  midst  of  Thy  scorners,  and  spared  not 
to  tear  Thy  virgin  flesh  with  scourges, 
inflicting  blows  upon  blow^s,  and  wounds 
upon  w’ounds.  O Elect  Child  of  my 
Lord ! what  hadst  Thou  done  that  de- 
served such  bitterness  and  such  shame'? 
Alas,  nothing!  I,  lost  man  that  I am, 
was  the  cause  of  all  this  suffering  and  all 
this  shame.  It  was  I,  Lord,  ‘that  had 
eaten  the  sour  grapes,  and  Thy  teeth  were 
set  on  edge  ;’  and  ‘for  that  which  Thou 
didst  not  seize  Thou  didst  pay  the  forfeit.’ 
Thy  love  and  our  injustice  hath  made 
Thee  thus  infirm.  Cursed  be  the  injus- 
tice that  hath  caused  Thee  thus  to  suffer  ! 
And  yet,  by  all  this,  the  impiety  of  tlie 
faithless  Jews  remained  unsatisfied  ” (8t 
Anselm,  Meditation  ix.) 

“ From  this  flagellation  of  Christ,” 
writes  Ludolph  of  Saxony,  “ wo  learn  two 
tilings — First,  Tliat  we  ought  at  all  times 
willingly  to  submit  ourselves  to  the 
scourges  of  God,  that  each  one  of  us  may 


66 


The  Book  of  the  Holy  Eosary. 


say  with  the  Psalmist,  ‘For  I am  pre- 
pared for  being  scourged’  (Ps.  xxxvii. 
18).  And  with  the  best  of  reasons;  for 
if  the  only  Son  of  God  was  ready  to  sub- 
mit Himself  to  the  scourges  which  are 
our  portion,  out  of  obedience  to  the 
Father,  why  should  not  we,  who  are  sons 
by  adoption,  submit  ourselves  to  the 
scourging  which  the  same  Father  deigns 
to  inflict  upon  us,  either  directly  or  by 
His  ministers,  as  so  many  instruments 
intended  in  mercy  for  our  correction  ; for 
according  to  both  the  wise  man  and  tlie 
apostle,  ‘ Whom  God  loveth  He  reproveth, 


and  He  chastiseth  the  son  whom  He 
receives’  (Prov.  iii.  11  ; Heb.  xii.  6).  The 
second  is  that  we  should  diligently  beware 
how  we  renew  the  scourging  of  Christ, 
which  we  do  whenever  we  fall  into  griev- 
ous sin.  For  as  Christ  was  stricken  with 
scourges  on  account  of  our  sins,  whenever 
we  sin,  as  far  as  in  us  lies  we  inflict  by 
each  sin  a blow  of  the  scourge  upon  Him; 
as  the  apostle  says  of  some,  ‘ Crucifying 
the  Son  of  God  afresh  in  themselves,  and 
making  Him  a mockery’  (Heb.  vi.  6).” 
(Life  of  Christ,  part  ii.  ch.  Ixii.) 


CHAPTER  y. 

THE  SCRIPTUEE  TYPES  OF  THE  SECOND  SORROWFUL  MYSTERY. 

I.  JOB  SMITTEN  BY  SATAN. 

II.  THE  EAINBOW  OF  MANY  COLOURS  THE  SIGN  OF  MERCY. 

1.  Job  struck  by  Satan  with  an  ulcer  all  over  his  body. 


The  narrative  of  Job’s  suffering  occurs  in 
the  Sacred  Scripture  as  follows  : — 

“ And  it  came  to  pass,  when  on  a cer- 
“tain  day  the  sons  of  God  came  and 
“ stood  before  the  Lord,  and  Satan  came 
“ among  them,  and  stood  in  His  sight, 
“ that  the  Lord  said  to  Satan  : Whence 
“ comest  thou?  And  he  answered  and 
“ said  : I have  gone  round  about  the 
“ earth  and  walked  through  it.  And  the 
“ Lord  said  to  Satan  : Hast  thou  con- 
“ sidered  my  servant  Job,  that  there  is 
“ none  like  him  in  the  earth,  a man  sim- 
“ pie  and  upright,  and  fearing  God  and 
“ avoiding  evil,  and  still  keeping  his 
“ innocence  ? But  thou  hast  moved  me 
“ against  him,  that  I should  afflict  him 
“ without  cause.  And  Satan  answered, 
“ and  said  : Skin  for  skin,  and  all  that  a 
“ man  hath  he  will  give  for  his  life  ; but 
“ put  forth  thy  hand,  and  touch  his  bone 
“ and  his  flesh,  and  then  thou  shalt  see 
“ that  he  will  bless  thee  to  thy  face.  And 
“ the  Lord  said  to  Satan  : Behold  he  is  in 
“ thy  hand,  but  yet  save  his  life.  So 
“ Satan  went  forth  from  the  presence  of 


“ the  Lord,  and  struck  Job  with  a very 
“ grievous  ulcer,  from  the  sole  of  the  foot 
“ even  to  the  top  of  his  head : and  he 
“ took  a potsherd  and  scraped  the  corrupt 
“matter,  sitting  on  a dunghill”  (Job 
ii.  1-8). 

The  better  to  appreciate  the  proofs  of 
Divine  forethought  which  will  appear  in 
the  foreshadowing  of  the  humiliation  which 
Jesus  underwent  in  His  public  scourging 
at  the  pillar,  by  the  person  of  the  holy 
patriarch  Job  struck  by  Satan  with  a 
grievous  ulcer,  an  introductory  word  or 
two  on  the  general  bearing  of  the  parallel 
between  the  great  example  of  patience  in 
the  old  law  and  the  Man  of  Sorrows  of 
the  new  law  will  not  be  thrown  away. 

Job,  then,  has  Satan  in  person  for  his 
adversary,  and  Jesus  is  pursued  by  the 
more  than  Satanic  malice  of  the  Jews,'  for 
they  are  His  own  people  who  have  turned 
against  Him.  Satan,  again,  has  no  direct 
power  in  his  own  hands  to  maltreat  Job, 
but  is  obliged  to  appear  as  a suitor 
before  the  higher  court  to  obtain  the 
requisite  power  to  act  against  him ; 


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67 


Scripture  Types  of  the  Second  Sorrowful  Mystery, 


and  the  Jews  in  like  manner  are  without 
the  power  to  wreak  their  malice  against 
Jesus,  and  are  obliged  to  appear  as  suitors 
before  the  court  of  Pontius  Pilate.  For 
when  Pilate  says  to  them,  “ Take  ye  Him 
and  judge  Him  according  to  your  law,’' 
they  reply,  “ We  have  not  the  power  to  put 
any  man  to  death.”  Satan,  moreover,  is 
moved  to  pursue  Job  for  exactly  the  same 
reason  for  which  the  Jews  hate  Jesus,  be- 
cause He  is  a just  and  upright  man. 
“ Hast  thou  considered  my  servant  Job,” 
said  the  Lord  to  him,  “ that  there  is  none 
like  him  in  the  earth,  a simple  and  up- 
right man,  fearing  God  and  avoiding 
evil  ? ” The  Jews,  in  like  manner,  were 
continually  in  the  habit  of  observing  Jesus 
to  see  what  He  would  do  (Mark  iii.  2),  and 
finding  Him  to  be  a Man  to  whom  none 
was  like  on  the  earth,  they  hated  Him  and 
sought  how  they  might  put  Him  to  death. 

Satan,  also,  it  is  further  to  be  observed, 
at  the  particular  time  in  which  we  are  to 
look  for  our  parallel,  is  by  no  means  de- 
scribed as  being  just  at  the  commence- 
ment of  his  persecutions  against  Job  ; on 
the  contrary,  he  has  had  his  eye  upon 
him  for  some  considerable  time,  and  at 
the  moment  that  our  parallel  begins,  he 
has  actually  succeeded  in  depriving  him 
of  all  his  substance  ; he  has  broken  up  his 
family,  and  has  driven  all  his  friends  and 
acquaintances  away  from  him,  so  that  Job 
is  now  desolate  and  forsaken,  and  he  is 
waiting  to  be  as  it  were  the  helpless  victim 
of  the  next  turn  or  assault  of  Satan’s 
malice.  In  the  same  way,  the  Jews 
are  by  no  means  now  for  the  first  time 
venting  their  hatred  and  rage  against 
Jesus.  They  have  long  ago  spread  evil 
reports  of  Him,  and  sought  occasion 
against  Him ; and  they  have  now  so  far 
actually  succeeded,  that  they  have  dis- 
persed all  His  followers  and  adherents, 
and  driven  away  from  Him  all  His  chosen 
friends.  He  is  in  consequence  now  bodily 
in  their  hands,  desolate  and  alone,  waiting 
I)atiently  to  know  what  the  next  turn  of 
their  malice  will  be  able  to  do  against 
Him. 

At  the  moment,  then,  that  our  parallel 
with  tlie  subject  of  the  Second  Mystery  of 
the  Holy  Rosary  begins,  Satan  has  now 
gone  to  the  utmost  extent  of  the  power 


that  had  been  given  to  him  against  J ob, 
and  his  malice  being  still  unsatisfied,  he 
appears,  as  we  learn  from  the  scripture 
narrative  above  quoted,  before  the  Lord 
and  His  court  to  sue  for  further  powers 
to  torment  him.  The  chief  priests  and  the 
principal  Jews  appear  with  precisely  the 
same  end  in  view  before  the  court  of  the 
Roman  Governor,  to  sue  for  the  grant  of 
further  powers  to  proceed  against  Jesus 
in  order  to  put  Him  to  death. 

Satan  having  succeeded  in  obtaining  a 
hearing,  proceeds  to  press  his  petition  for 
the  grant  of  further  powers  against 
Job,  but  his  suit  does  not  find  favour. 
The  Lord  answers  him,  “ Hast  thou  not 
seen  that  he  still  keepeth  his  innocence  ? 
Thou  hast  moved  me  against  him  that  I 
should  afflict  him  without  a cause.”  The 
Jews,  in  a precisely  similar  manner  press 
their  suit  before  Pontius  Pilate  and  his 
court,  and  it  fails  to  find  favour.  They 
are  met  by  a perfectly  similar  remon- 
strance, “ Why,  what  evil  hath  He  done  1 
I find  no  cause  in  Him.” 

However,  notwithstanding  all  Job’s  ex- 
emplary patience  under  his  former  trials, 
by  which  he  has  merited  the  testimony 
“ that  he  still  keepeth  his  innocence,”  he 
is  nevertheless  to  be  called  upon  to  give  a 
further  proof  of  his  patient  endurance  of 
evil.  Jesus,  in  like  manner,  is  to  be  called 
upon  to  give  a further  proof  of  His  patient 
endurance,  which  is,  moreover,  to  be  pro- 
claimed to  all  generations  of  the  faithful 
as  the  Second  Sorrowful  Mystery  of  the 
Rosary.  Satan  pleads  in  reply  to  the 
Lord’s  remonstrance,  “ Skin  for  skin,  all 
that  a man  hath  he  will  give  for  his  life  ; 
but  put  forth  Thy  hand  and  touch  his  bone 
and  his  flesh,  and  then  Thou  shalt  see  that 
he  will  bless  Thee  to  Thy  face.”  The  Lord 
answers  Satan’s  suit  by  granting  him  the 
power  he  asked,  but  with  the  limitation 
annexed  “not  to  touch  Job’s  life.  “ Behold 
he  is  in  thy  hand,  yet  save  his  life.”  This 
is  precisely  Pilate’s  answer  to  the  impor- 
tunity of  the  Jews,  “ I will  not  give  you 
His  life,  but  I will  chastise  Him,  and 
then  I will  let  Him  go  free.” 

Satan,  on  receiving  the  power  he  had 
sued  for,  immediately  goes  forth  from  the 
presence  of  the  Lord,  and  loses  no  time 
“in  striking  Job  with  a very  grievous 


The  Booh  of  the  Holy  Rosary. 


ulcer  from  the  sole  of  his  foot  even  to  the 
crown  of  his  head.”  Jesus  in  like  manner 
is  forthwith  hurried  away  to  the  pillar, 
and  subjected  to  the  scourges  of  the 
Roman  soldiers  ; the  J ews,  according  to 
the  revelations  made  to  St  Bridget,  giving 
them  money  to  inflict  the  scourging  in  the 
most  cruel  manner  they  were  able and  in 
the  words  of  the  prophet  Isaias  we  have 
the  parallel  of  the  two  sufferers  completed, 
“From  the  sole  of  the  foot  to  the  top  of 
the  head  there  is  no  soundness  in  Him, 
wounds  and  bruises  and  swelling  sores ; 
they  are  not  bound  up  or  dressed  or 
fomented  with  oil  (Isa.  i,  6). 

Job  remains  perfectly  patient,  as  pre- 
viously, under  this  fresh  infliction  of  the 
wrath  of  his  relentless  adversary  j and 
Jesus,  in  like  manner,  in  the  hands  of  his 
tormentors,  fulfils  the  Scripture  which 
says  of  Him,  “He  shall  not  cry  nor  strive, 
neither  shall  His  voice  be  heard  in  the 
streets  (Isa.  xiii.  2).  Job  retires  from 


the  tents  of  the  people  to  a dunghill, 
where  his  wife  comes  to  him  and  says[ 
“ Dost  thou  still  continue  in  thy  sim- 
plicity 1 bless  God  and  die.”  Job  j ustifies 
his  patience  by  an  appeal  to  God  : “ Shall 
we  not  also  receive  evil  from  the  hand 
of  the  Lord  ? ” Pilate  comes  to  J esus 
after  He  has  suffered  the  scourging,  and 
says  to  Him,  “ Knowest  thou  not  "that  I 
have  power  to  crucify  Thee  and  have 
power  to  release  Thee  and  Jesus  in  a 
similar  manner  justifies  His  own  patience 
by  the  appeal  to  God,  “Thou  couldest  have 
no  power  at  all  against  Me,  except  it  were 
given  thee  from  above.”  Jesus  had  be- 
fore said,  “ The  chalice  which  My  Father 
hath  given  Me,  shall  I not  drink  it  V’  as 
Job,  the  wonderful  figure  of  His  patience 
and  endurance,  had  said,  “Shall  we  not  also 
receive  evil  from  the  hand  of  the  Lord?” 
Such,  then,  is  the  remarkable  correspond- 
ence between  the  great  sufferer  of  the  old 
law  and  the  Man  of  Sorrows  of  the  new. 


The  rainbow  of  many  colours  the  sign  of  GoTs  mercy  to  a guilty  world. 


Every  type  or  shadow,  by  an  imperfec- 
tion inherent  in  its  nature,  cannot  fail  to 
fall  short  of  the  Divine  original  which  it 
prefigures.  Wonderful,  then,  as  we  have 
found  the  parallel  to  be  between  the 
sufferings  of  Job  with  those  of  Jesus,  there 
is  a healing  virtue  for  the  whole  world  in 
the  wounds  of  Jesus,  which  no  one  has 
ever  thought  of  claiming  for  those  of  Job. 
Jesus  “was  wounded  for  our  iniquities,” 
says  the  prophet,  “ and  was  bruised  for 
our  sins.  The  chastisement  of  our  peace 
fell  upon  Him,  and  by  His  bruises  we  are 
healed  ” (Isa.  liii.  5). 

We  have  now  briefly  to  study  another 
type,  in  which  Jesus,  submitting  Himself 
to  be  scourged  at  the  pillar,  is  fore- 
shadowed as  the  sign  of  the  mercy  and 
reconciliation  of  God  with  a guilty 
world.  This  figure  is  the  rainbow  of 
many  colours— the  sign  of  His  covenant 
which  God  Himself  has  set  in  the 
heavens:  “And  God  said,  This  is  the' 
sign  of  the  covenant  which  I will  give 
between  Me  and  you,  and  to  every  living 
soul  that  is  with  you  for  perpetual  gene- 
rations ; I will  set  my  bow  in  the  clouds. 


and  it  shall  be  the  sign  of  a covenant  be- 
tween Me  and  the  earth.  And  when  I 
shall  cover  the  sky  with  clouds.  My  bow 
shall  appear  in  the  clouds,  and  My  bow 
shall  be  in  the  clouds  and  I shall  see  it, 
and  shall  remember  the  everlasting  cove- 
nant which  was  made  between  God  and 
every  living  soul  of  all  flesh  which  is  on 
the  earth  ” (Gen.  ix.  12). 

The  true  sign  of  the  everlasting  cove- 
nant between  God  and  every  living  soul 
of  all  flesh  is  Jesus  Christ,  in  whom  God 
is  well  pleased.  In  Him  alone  has  the 
Eternal  Father  found  the  acceptable 
sacrifice  of  a sweet  smelling  savour.  Look 
at  J esus,  bent  down  to  the  pillar,  livid  with 
blows,  the  fresh  blood  streaming  under 
the  lashes  of  the  soldiers  over  the  deli- 
cate hue  of  His  virgin  flesh ; and  behold, 
the  bow  of  many  colours,  the  sign  of  the 
Son  of  Man,  in  the  Christian  heavens,  the 
token  of  the  everlasting  covenant  between 
God  and  all  flesh,  when  “ it  is  in  a cloud 
on  a rainy  day  ” (Ezech.  i.  28). 

“Look  at  the  rainbow,”  sajs  the  son  of 
Sirach,  and  “ bless  Him  that  made  it.  It 
is  very  beautiful  in  its  brightness.  It 


69 


Scripture  Tyjpes  of  the  Second  Sorrouful  Mystery. 


encompasseth  the  heaven  about  with  the 
circle  of  its  glory  ; the  hands  of  the  Most 
High  have  displayed  it  fEcclus,  xlviii.  12). 
Look  at  Jesus  bent  down  to  the  pillar, 
and  bless  Him  wdio  hath  made  Him  thus 
to  suffer  for  us.  He  is  very  lovely  in 
His  humiliation,  for  He  suffers  out  of 
love  for  those  who  are  to  be  healed  by  His 
wounds.  Though  He  is  in  the  hailds  of 
men,  yet  He  encompasses  the  heavens  in 
the  brightness  of  His  glory,  and  the  hands 
of  the  Eternal  Father  have  thus  displayed 
Him.” 

Ezechiel,  in  his  vision,  saw  the  likeness 
of  a throne,  and  upon  it  the  appearance 


of  a man,  ‘‘From  his  loins  upward  and 
from  his  loins  downward,”  the  pro- 
phet says,  “ I saw  as  it  were  the  resem- 
blance of  fire  shining  round  about,  as  the 
appearance  of  the  rainbow  when  it  ap- 
pears in  a cloud  on  a rainy  day”  (Ezech. 
i,  48).  In  Jesus,  in  the  hands  of  men, 
bent  down  to  the  pillar  and  scourged  for 
our  sins,  from  his  loins  upward  and  from 
his  loins  downward  there  stream  forth 
the  many  coloured  signs  of  the  everlast- 
ing covenant,  “ as  the  appearance  of  the 
rainbow  when  it  is  in  a cloud  on  a rainy 
day,” 


THE  HOLY  SCRIPTURE  NARRATIVE. 


“ Then  Pilate,  having  taken  Jesus  and 
“ scourged  Him,  the  soldiers  plaiting  a 
“ crown  of  thorns,  put  it  upon  His  head ; 
“ and  they  put  on  Him  a purple  garment. 
“ And  they  came  to  Him  and  said  : Hail, 
“ King  of  the  Jews;  and  they  gave  Him 
“ blows.  Pilate  therefore  went  forth 
“ again,  and  said  to  them : Behold,  I 
“ bring  Him  forth  unto  you,  that  you  may 
“ know  that  I find  no  cause  in  Him. 
“ Jesus  therefore  came  forth,  bearing  the 
“ crown  of  thorns  and  the  purple  garment. 


“ And  he  said  to  them  : Behold  the  Man  ” 
(St  John  xix.) 

Pilate  has  now  found  that  his  hope  of 
being  able  to  appease  the  hatred  and 
bloodthirsty  animosity  of  the  enemies  of 
Jesus,  by  the  attempt  to  put  them  off 
with  the  compromise  of  inflicting  a public 
scourging,  in  the  place  of  passing  the 
judgment  of  death  for  which  they  were 
clamouring,  has  failed.  The  enemies  of 
Jesus  are  not  satisfied,  and  not  disposed 
to  abate  in  any  degree  their  clamorous 


JESUS  IS  CROWNED  WITH  THORNS 


! 


The  Third  Sorroivful  Mystery. 


71 


demand  for  His  being  put  to  death. 
What  is  Pilate  to  do  ? Is  he  to  allow 
himself  to  be  driven  forward  against  his 
will  to  pass  the  sentence  of  death,  when 
he  has  publicly  said  that,  after  having 
scourged  his  prisoner,  he  would  then  let 
Him  go  free  ? This  would  be  a manifest 
humiliation  of  Roman  power  before  Israel- 
ite clamour,  to  put  the  injustice^  of  the 
judgment  out  of  the  question.  But,  on  the 
other  hand,  Pilate  is  a man  of  the  world, 
and  he  must,  above  all  things,  look  to  it 
that  he  allows  no  handle  to  be  taken 
against  himself  by  reason  of  any  love 
of  justice  which  he  may  show.  The  weak 
point  in  Pilate’s  case,  and  the  one  which 
the  adversaries  do  not  fail  to  press  relent- 
lessly, is  that  his  Prisoner  is  accused  of 
making  Himself  a King.  And  if  Pilate  is 
as  good  as  his  word  and  lets  Him  go  after 
the  scourging,  all  the  malignant  malice  of 
the  Jews,  enraged  at  being  disappointed  of 
their  Victim,  will  turn  its  fury  upon  Pilate, 
and  pursue  him  to  the  uttermost,  as  the 
betrayer  of  Caesar’s  interests,  in  letting  a 
man  go  who  had  made  Himself  a King. 
The  dilemma,  therefore,  is  not  a small 
one.  He  is  publicly  pledged  to  let  his 
Prisoner  go  free,  and  yet  by  it  he  must 
not  turn  the  whole  city  against  himself. 
Pilate  is  a man  of  expedients,  and  he  has 
one  ready  for  the  emergency,  and  it  is  to 
this  expedient  of  Pilate  that  we  owe  the 
Third  Sorrowful  Mystery  of  the  Rosary  — 

THE  CROWNING  OF  JESUS  WITH  THORNS. 

Pilate,  then,  up  to  the  present  moment, 
has  no  intention  whatever  of  surrendering 
his  pledged  word  to  the  clamour  of  the 
Jews  ; but  he  sees  quite  clearly  that,  what- 
ever happens,  the  infuriated  rage  which 
the  people  and  their  leaders  now  show 
against  Jesus  must  not  be  turned  against 
him.self,  particularly  with  such  a plausible 
handle  against  him  as  his  enemies  would 
be  sure  to  make  out  of  tlie  accusation  of 
his  having  let  a man  go  that  had  made 
Himself  a King.  He  must  therefore  take 
the  best  care  to  be  beforehand  with  the 
accusation  if  it  should  come  to  be  made, 
and  make  sure  of  having  reliable  evidence 
to  bring  forward  to  prove  that  tlie  char- 
acter of  King  attributed  to  liis  prisoner, 
was,  in  a political  point  of  view,  nothing 


but  a perfectly  harmless  hallucination. 
The  reputed  King  must  be  exposed  to  a 
public  mockery  and  ridicule  of  His  pre- 
tensions as  King.  He  must  be  dressed  in 
a mock  purple  robe.  He  must  receive 
mock  homage  on  bended  knee,  He  must 
have  a reed  put  in  His  hand  for  a mock 
sceptre,  and  lastly,  He  must  have  a crown 
of  thorns  put  on  His  head  for  a mock 
crown ; and  after  all  this  has  been  done, 
Pilate  will  come  and  exhibit  Him  in  this 
mock  guise  to  the  people,  saying,  “ Ecce 
homo,”  “ Behold  the  Man,” — as  if  adding, 
behold  the  man  whom  you  say  makes 
Himself  the  King,  who  contests  the  right 
to  reign  against  Caesar.  Accuse  me  to 
Caesar,  then,  if  you  can  or  dare,  of  being 
Caesar’s  enemy,  for  letting  such  a mock 
King  as  this  Man  is  go  free. 

Such,  then,  was  the  chain  of  natural 
circumstances  which  were  overruled,  accord- 
ing to  the  counsels  of  God,  to  bring  about 
this  remarkable  stage  in  the  Divine  Suf- 
ferer’s Passion,  that  constitutes  the  Third 
Sorrowful  Mystery  of  the  Rosary,  and  in 
which  the  Victim  for  the  sins  of  the  world 
is  exhibited  to  the  eyes  of  men  crowned 
according  to  the  established  usage  of 
sacrifices,  and  wearing  for  His  crown  the 
very  thorns  which  the  earth,  when  laid 
under  a curse  for  the  sin  of  Adam,  was 
commanded  to  bear  in  punishment  of  the 
crime  that  had  been  committed.  As  it  is 
written,  “ cursed  is  the  earth  in  thy 
labour,  thorns  and  thistles  shall  it  bring 
forth  to  thee  ” (Gen.  iii.  17).' 

“ Behold  the  Man,”  says  the  Eternal 
Father,  to  all  generations  of  the  children 
of  Adam  in  this  Mystery  of  the  Rosary. 
“ Behold  the  Man  ” whom  I have  sent  to 
you,  to  be  your  ransom  from  death,  and 
to  make  you  citizens  of  the  celestial  city, 
the  Heavenly  Jerusalem  which  is  above. 

Like  the  prophet  of  old  in  the  desert, 
who  saw  the  fire  bursting  forth  from  the 
bush  which  was  not  consumed,  and  who 
said,  “ I will  turn  aside  to  see  this  great 
sight,”  can  we  resist  turning  aside  to 
see  this  fire  of  Divine  love  bursting  out 
from  the  midst  of  the  thorns  ? and  be- 
holding, can  we  do  otherwise  than,  like 
Moses,  fall  down  and  adore  ? 

This  is  He  of  wliorn  St  Jerome  says, 
“ He  has  been  crowned  with  thorns  that 


The  Book  of  the  Holy  Rosary, 


72 

lie  might  earn  for  us  a royal  diadem  in 
the  kingdom  of  His  Father.” 

This  is  He  who  is  given  to  us  for  a 
testimony  of  the  power  of  God,  that  we 
should  seek,  as  Tertullian  says,  “ the 
crown  which  afterwards  came  to  Him,” 
for  He  ate  of  the  honeycomb  after  He  had 
tasted  of  the  gall,  and  He  was  not  saluted 
King  of  glory  by  the  hosts  of  heaven  before 
He  had  been  crowned  with  thorns  King  of 
the  Jews,  and  at  their  suit  condemned  to 
the  death  of  the  Cross,  being,  as  St  Paul 
writes,  made  a little  lower  than  the  angels, 
that  He  might  be  crowned  with  honour  and 
glory  (Heb.  i.)”  (Tertullian,  De  Corona). 

This  is  He  of  whom  St  Augustine  says 
‘‘  that  He  is  our  King.  The  King  of  a 
kingdom  which,  though  not  of  this  world, 
nevertheless  has  overcome  this  world,  not 
by  the  fierceness  of  fighting,  but  by  the 
humility  of  suffering,  wearing  the  crown 
of  thorns  and  the  purple  robe,  not  ex- 
hibiting the  magnificence  of  power,  but 
overwhelmed  with  mockery  and  insult” 
(Tract.  116  on  St  John). 

This  is  He  who  is  given  to  us  as  an  ex- 
ample of  patience.  “Not  one  member  only 
of  His  body,”  says  St  Chrysostom,  “ but 
His  whole  body  suffered  these  atrocious 
injuries.  His  head  was  pierced  with 
thorns,  and  struck  with  a reed.  His  face  was 
besmeared  with  spittle,  and  His  cheeks 
were  deformed  with  blows ; the  rest  of 
His  body  was  tortured  with  stripes  and 
nakedness,  the  buffoonery  of  the  purple 
robe  and  the  simulated  homage.  His 
hands  were  mocked  with  the  reed  which 
they  made  Him  hold  in  the  place  of  a 
sceptre ; His  lips  and  His  tongue  were 
tortured  with  the  vinegar  and  gall  that 
was  given  Him  to  drink  ” (Chrysostom, 
Homily  Ixxxviii.  on  St  Matthew). 

“ From  this  crowning  of  Christ,”  writes 
Ludolph  of  Saxony,  “ there  are  three  les- 
sons which  we  may  derive.  First,  that  we 


should  bear  our  sins  in  mind,  as  Christ 
bore  the  thorns  of  our  sins  on  His  head  ; 
for,  according  to  Bede,  His  taking  our  sins 
upon  Himself  is  shown  in  the  crown  of 
thorns  which  He  wore.  For  it  was  said 
to  the  first  man  concerning  these  thorns, 

‘ the  earth  shall  bear  thorns  and  thistles 
to  thee,’  for  our  earthly  body  brings  forth 
sins  which  inflict  their  sharp  wounds  on 
our  consciences  after  the  manner  of  thorns. 
These  thorns,  then,  Christ  took  to  Him- 
self to  wear  them  as  a crown  of  victory  ; 
for  it  is  the  wont  of  conquerors  to  carry 
the  arms  of  their  conquered  enemies  as  a 
trophy  of  their  victory.  The  arms  of  the 
devil  are  our  sins,  with  which  he  is  armed 
against  us,  and  these  the  Lord  has  taken 
away  from  him  through  His  Passion,  for 
‘ He  is  the  Lamb  of  God,  who  hath  taken 
away  the  sins  of  the  world.’  Therefore, 
He  deigned  to  wear  the  crown  of  thorns 
on  His  head  as  a token  of  His  victory ; 
and  it  is  delightful  to  every  loving  soul  to 
see  our  King  in  this  crown  ; and  consonant 
with  this  are  the  words  of  the  spouse  of 
the  Canticles,  ‘ Come  forth,  ye  daughters 
of  Sion,  and  behold  the  King  Solomon 
in  the  diadem  with  which  His  mother  (the 
synagogue)  has  crowned  Him  in  the  day 
of  His  espousals’  (Cant.  iii.  11).  The 
second,  according  to  Theophilus,  recom- 
mends us  to  seek  the  crown  of  a disci- 
plined and  abstemious  life  in  honour  of 
the  crown  of  thorns.  And  in  the  third, 
we  are  exhorted  to  study  how  to  gain  a 
crown  by  the  victory  over  our  temptations ; 
for  each  temptation  is,  as  it  were,  a thorn 
in  the  mind,  which,  on  the  temptation 
being  overcome,  is  changed  into  a crown ; 
and  in  proportion  as  a man  is  able  to 
bearupunderthe  thorns  of  the  temptations 
that  come  across  his  path  in  this  life,  and 
to  overcome  them,  he  thereby  gains  so 
many  precious  jewels  for  his  crown” 
(Life  of  Christ,  part  ii.  ch.  Ixii.') 


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Scripture  Types  of  the  Third  Sorrowful  Mystery. 


73 


CHAPTEE  VI  L 

THE  SCRIPTURE  TYPES  OF  THE  THIRD  SORROWFUL  MYSTERY. 

I.  THE  VICTIM  PROVIDED  BY  GOD  CAUGHT  IN  THE  THORNS. 

II.  THE  PROPHET  CAST  INTO  THE  DEN  OF  LIONS  AT  THE  COMMAND  OF  HIS  FRIEND. 

1.  The  Victim  of  the  sacrifice  caught  in  the  thorns. 


According  to  the  ideas  and  customs 
prevalent  throughout  all  nations  of  the 
world,  there  were  two  well-known  public 
and  sacred  uses  of  the  crown — as  the 
acknowledged  sacred  symbol  of  royalty, 
and  the  religious  adornment  of  the  victim 
destined  for  sacrifice.  Thus  Evander,  in 
the  eighth  book  of  the  -Eneid  of  Virgil,  re- 
lates in  what  way  the  crown  and  sceptre 
of  the  kingdom  had  been  sent  to  him  : 

‘^Regnique  coronam, 

Cum  sceptro  misit,  mandatque  insignia  Tarcho.” 

Lib.  viii.  505. 

And  the  same  poet,  describing  the 
mortality  liable  to  be  caused  by  a murrain 
among  cattle,  says,  it  is  such  that  even 
the  very  victim  when  it  is  standing  at  the 
altar  may  fall  down  in  a dying  state,  as 
the  ministers  of  the  sacrifice  are  tardy  in 
putting  the  crown  of  white  wool  round  its 
head  (Georgies,  iii.  486).  And  when 
the  people  of  Lystra  thought  that  Paul 
and  Barnabas  could  be  no  less  than 
the  gods  come  down  in  the  likeness  of 
men,  the  priest  of  Jupiter  came  out  with 
liis  bulls  and  their  “ crowns,”  to  offer 
sacrifice  (Acts  xiv.  12).  And  so  pre- 
valent was  the  custom  of  associating  the 
symbol  of  the  crown  with  that  which  was 
offered  on  an  altar  in  sacrifice,  that  it 
was  extended  to  inanimate  offerings,  as 
Virgil  describes  even  the  goblet  of  wine 
being  encircled  with  a crown  previous  to 
its  being  offered. 

“Turn  Pater  Anchiaes  magnum  cratera  corona, 
luduit,  implevitque  mero,  Divosqne  vocavit.” 

jEneid,  iii.  525. 

In  civil  life,  the  crown  had  its  place  as 
the  natural  mark  of  distinction  for  the 
victor  in  any  kind  of  public  game  or  con- 
test of  skill.  Thus,  the  victors  in  the 
Olympic  games  of  Greece  were  crowned 


with  laurels,  and  in  the  races  described  in 
the  fifth  book  of  the  Alneid,  ^Eneas  pro- 
mises to  the  three  first  in  the  race,  a 
crown  of  olive  to  each ; while  in  private 
life  crowns  were  worn  by  guests  at  ban- 
quets, as  the  unbelievers  say  in  the  Book 
of  Wisdom,  “ Come,  let  us  crown  our- 
selves with  roses  before  they  fade,  let  no 
meadow  escape  our  riot  ’’  (Wisd.  ii.  8). 
But  in  public  or  political  life,  the  crown 
ranked  as  a sacred  emblem,  when  it  was 
the  distinctive  mark  of  royalty  (the  person 
of  the  king  being  always  regarded  as 
sacrosanct,”  that  is,  bound  under  a 
divine  sanction  to  the  duties  of  his  office) ; 
or  as  the  sacred  ornament  of  the  victim 
dedicated  to  God  and  about  to  be  put  to 
death  in  the  presence  of  the  altar  of  sacri- 
fice, as  a fitting  preparation  to  its  being 
offered  upon  it.  With  the  above  brief 
remarks  in  the  way  of  introduction,  we 
proceed  to  the  figure  which  typifies  the 
Divine  Victim  of  sacrifice  provided  by  God, 
as  He  stands  before  all  the  people  crowned 
for  His  sacrifice,  with  His  crown  of  thorns. 

Jesus,  then,  to  proceed  with  the  ex- 
planation of  our  figure,  is  the  Victim  pre- 
ordained of  God  from  all  eternity  to  be 
offered  up  as  the  Ransom  for  the  life  of  all 
whom  the  Eternal  Father  has  called  to  be 
the  heirs  of  His  promised  salvation  ; and 
it  becomes  Him,  according  to  that  wdiich 
we  have  seen  to  be  the  universally  accepted 
custom  of  all  people,  to  receive  and  wear 
on  His  head  the  sacrificial  crown  which 
denotes  Him  to  be  a Victim  solemnly 
destined  for  sacrifice  to  God.  Jesus  then 
receives  this  sacrificial  crown,  and  it  proves 
to  be  a garland  of  thorns  ; and  to  be  con- 
vinced how  a[)propriate  such  a crown  is  to 
the  Victim  who  offers  Himself  of  His  own 
free  will  to  pay  the  price  of  redemption  for 
the  sin  of  Adam,  it  needs  but  to  be  re- 


71 


The  Book  of  the  Holy  Rosary. 


inembered  that  His  crown  of  sacrifice  is  a 
garland  woven  from  that  wliich  the  earth 
was  sentenced  to  produce  in  consequence 
of  Adam’s  sin.  “ Cursed  is  the  earth  in 
thy  work/’ said  God  to  Adam,  “thorns  and 
thistles  shall  it  bear  to  thee  ” (Gen.  iii.  1 8). 
The  first  Adam  finds  the  work  of  raising 
his  subsistence  from  the  soil  beset  with 
the  thorns  which  the  earth  produced  in 
consequence  of  his  sin,  and  the  second 
Adam  finds  the  work  of  His  atoning  sacri- 
fice equally  beset  with  the  same  thorns. 
He  is  solemnly  crowned  as  the  Victim  of 
sacrifice  with  a crown  of  thorns,  and  we 
shall  shortly  see  Him  go  forth  to  the 
consummation  of  His  sacrifice,  wearing 
for  His  sacrificial  crown  the  selfsame 
thorns  that  were  the  fruit  of  the  trans- 
gression which  His  sacrifice  was  to  re- 
deem. 

The  Koman  soldiers,  then , having  plaited 
a crown  of  thorns,  placed  it  upon  the  head 
of  the  Lamb  which  was  prepared  before 
the  foundations  of  the  world.  And  thus  it 
came  to  pass  that  the  earth  furnished  its 
redeeming  Victim  with  a crown  of  sacrifice, 
w’oven  from  those  very  thorns  which  it- 
self bore  as  the  participant  in  the  sin  of 
Adam.  “ And  the  angel  said  to  Abraham, 


Lay  not  thy  hand  upon  the  boy,  neither 
do  thou  anything  to  him.  And  Abra- 
ham,” continues  the  Book  of  Genesis, 
“ saw  behind  his  back  a ram  amongst 
the  thorns,  sticking  fast  by  the  horns, 
which  he  took  and  offered  for  a holo- 
caust instead  of  his  son  ” (Gen.  xxii. 
13).  Adam  and  all  his  children,  notwith- 
standing that  they  were  heirs  of  the  pro- 
mises of  God,  had  fallen  by  transgression, 
so  that  their  life  had  become  forfeit  to 
the  justice  of  God.  In  this  Mystery  of 
the  Crowning  with  Thorns,  we  contemplate 
the  Angel  of  the  New  Testament,  who  says 
to  the  Eternal  Father,  “Lay  not  Thy  hand 
upon  the  heirs  of  Thy  promises,  neither  do 
Thou  anything  to  them,  notwithstanding 
that  their  life  is  forfeit.  Behold  here  is  a 
Victim,  who  is  caught  in  the  thorns,  and 
who  is  bound  so  fast  that  He  cannot 
escape.  See,  He  offers  Himself  for  their 
life.  Take  Thou  Him,  then,  0 Eternal 
Father,  and  offer  Him  for  a holocaust,  and 
spare  the  forfeit  life  of  those  who  are  the 
predestined  heirs  of  Thy  promises.” 

O true  Lamb  of  God,  caught  in  the 
thorns,  and  bound  fast  by  the  bands  of 
Thy  love,  have  mercy  upon  us,  and  let 
the  light  of  Thy  countenance  shine  upon  us ! 


2.  Theproyhet  who  was  cast  into  the  den  of  lions  hy  the  friend  who  sought  to  save  him. 


What  is  so  remarkable  in  the  various 
acts  of  our  Lord’s  Passion,  from  the 
moment  that  He  is  brought  before  the 
court  of  Pontius  Pilate,  is  -the  hand  of 
God  overruling  the  course  of  events. 
For  everything  which  Pilate  does  as  an 
act  of  friendliness  towards  the  accused, 
and  with  a view  to  consult  for  His  event- 
ually being  set  free,  only  issues  in  the 
infliction  of  a new  intermediate  suffering, 
preparatory  to  the  consummation  of  His 
sacrifice  on  the  Cross,  fulfilling  thereby 
the  words  of  the  prophet,  “ With  these 
wounds  have  I been  wounded  in  the  house 
of  them  who  loved  Me  ” (Zach.  xiii.  6). 

It  was  Pilate’s  desire  to  satisfy  the 
passions  of  the  Jews  with  something  short 
of  the  death  clamoured  for  by  His  enemies 
which  caused  him  reluctantly  to  say,  “ I 
will  scourge  Him  and  then  let  Him  go.” 
It  w'as  the  same  desire  to  save  Him  from 


death  that  extorted  from  him  reluctantly 
His  exposure  to  the  mockery  of  the  purple 
robe,  and  the  crown  of  thorns,  and  the 
derisive  maltreatment  of  the  soldiery. 
But  so  intense  was  the  hatred  of  Christ’s 
fellow-citizens  against  Him  on  account  of 
His  being  a Man  of  God,  contrary  to  their 
ways,  and  filled  with  the  Spirit  of  Gol 
above  them,  that  Pilate’s  reluctance  muis 
forced  in  the  end  to  yield  to  their  impor- 
tunity, and  to  trust  Him  to  the  protection 
of  His  God,  leaving  Him  to  say  with  the 
Psalmist,  “ They  mocked  Me  with  mock- 
ery, they  gnashed  upon  Me  with  their 
teeth ; Lord,  when  wilt  Thou  look  upon 
!Me  ? restore  My  soul  from  their  malignity, 
My  only  one  from  the  lions  ” (Ps.  xxxiv. 

Of  this  we  have  a striking  and  instruc- 
tive figure  in  the  parallel  history  of  the 
prophet  Daniel,  who  incurred  the  bitter 


75 


Scripture  Types  of  the  Third  Sorroioful  Mystery. 


and  malignant  hatred  of  his  fellow-citizens 
for  the  same  reason  as  Jesus  Christ — his 
fidelity  to  the  law  and  worship  of  his  God, 
and  because  the  Spirit  of  God  was  greater 
in  him  than  in  them  (Dan.  vi.  3).  They 
said  then  to  one  another,  “We  shall  not 
find  any  cause  against  him  except  per- 
chance in  the  law  of  his  God.”  They 
therefore  came  to  the  king  and  asked  that 
an  imperial  decree  should  go  forth,  in 
virtue  of  which  “ any  one  who  should 
make  any  petition  to  any  god  or  man  ex- 
cept to  the  king,  should  be  cast  into  the 
den  of  lions.”  This  was  meant  as  a 
snare  against  Daniel,  just  as  the  Jews 
came  to  Christ  with  the  question,  “ Is 
it  lawful  to  give  tribute  to  Caesar  or  not?” 
in  order  that  they  might  have  an  occasion 
against  Him  with  the  Roman  power. 
Daniel  went  to  his  regular  hours  of  prayer 
regardless  of  the  edict,  and  was  presently 
accused  to  the  king  of  setting  himself 
above  the  edict  of  the  empire,  as  the 
Jews  accused  Christ  of  setting  Himself 
above  the  Roman  empire,  by  making 
Himself  a king.  “ Then  the  king  was 
made  very  sad  on  account  of  Daniel,  and 
set  his  heart  upon  letting  him  go,  and 
laboured  till  the  setting  of  the  sun  to  save 


him.”  But  the  men,  perceiving  this,  came 
and  said  to  the  king,  “ Know,  O king,  that 
the  law  of  the  Medes  and  Persians  is, 
that  every  decree  which  the  king  hath 
made  may  not  be  changed.  Then  the 
king  commanded,  and  they  brought  Daniel 
and  cast  him  into  the  den  of  lions”  (Dan. 
vi.  14).  “ Whosoever,”  said  the  Jews, 

“maketh  himself  a king,  setteth  himself  up 
against  Caesar  and  Pilate,  overcome  by 
their  remonstrances,  gave  Jesus  into  the 
hands  of  the  soldiers,  worse  than  the  lions. 

The  sequel  is  equally  remarkable. 
“ When  Daniel  came  out  safe  from  the 
den  of  lions,  at  the  command  of  the  king, 
they  brought  the  men  who  had  accused 
Daniel,  and  they  cast  them,  themselves, 
their  wives,  and  their  little  ones,  into  the 
den  of  lions  ; and  they  did  not  reach  the 
pavement  before  the  lions  seized  them, 
and  broke  all  their  bones  ” (Dan.  vi.  24). 
Some  years  after  the  resurrection  of  Christ 
from  the  dead,  the  same  Roman  soldiery, 
into  whose  midst  Jesus  had  been  cast  by 
the  command  of  Pilate,  surrounded  the 
city  of  His  accusers,  and  as  the  lions  had 
done  to  the  accusers  of  Daniel,  tore  all 
before  them  in  pieces,  and  destroyed  the 
city  to  the  ground. 


THE  HOLY  SCRIPTURE  NARRATIVE. 


“ And  bearing  His  own  Cross,  He  went 
“ forth  to  the  place  which  is  called  Cal- 
“ vary,  but  in  Hebrew,  Golgotha  ; and 
“ there  followed  Him  a great  multitude 
“ of  people,  and  of  women,  who  bewailed 
“ and  lamented  Him;  but  Jesus  turning 
“ to  them  said  : Daughters  of  Jerusalem, 
“ weep  not  over  me,  but  weep  for  your- 
‘‘  selves  and  for  your  children,  for  behold 
“ the  days  shall  come  wherein  they  will 
“ say.  Blessed  are  the  barren  and  the 
“ wombs  that  have  not  borne,  and  the 


‘‘  paps  that  have  not  given  suck;  then  shall 
“ they  begin  to  say  to  the  mountains:  Fall 
“ upon  us ; and  to  the  hills.  Cover  us. 
“ For  if  in  the  green  wood  they  do  these 
“ things,  wdiat  shall  be  done  in  the  dry  ? ” 
(John  xix.;  Luke  xxiii.) 

“ A marvellous  spectacle,”  writes  St 
Augustine.  “ As  seen  with  impious  eyes, 
an  object  to  be  mocked  at ; as  seen  by 
piety,  a great  mystery.  Is  the  looker-on 
an  impious  man,  he  will  say,  ‘ What  an 
exhibition  of  ignominy  !’  is  he  a pious 


■ i 


77 


The  Fourth  Sorroivful  Myste^'y, 


man,  he  will  say,  ‘ What  a tower  of 
strength  for  the  defence  of  faith  !’  If  he 
is  the  former,  he  sees  a King  carrying  the 
instrument  of  His  execution,  in  place  of 
the  sceptre  of  His  kingdom  ; if  the  latter, 
he  sees  a King  carrying  that  to  which  He 
is  about  to  affix  Himself,  and  which  He  is 
hereafter  to  stamp  on  the  foreheads  of 
kings.  That  which  makes  Him  an  object 
of  contempt  to  the  impious  is  the  very 
thing  itself  which  will  make  the  joy  and 
boast  of  the  hearts  of  the  saints.  In 
carrying  His  Cross  on  His  shoulders,  he 
commends  it  to  the  Paul  who  is  hereafter 
to  say,  ‘ God  forbid  that  I should  glory, 
except  in  the  Cross  of  my  Lord  Jesus 
Christ and  to  the  candle  which  is  about 
to  be  lighted  to  give  light  to  all  that  are 
in  the  house,  and  which  may  not  be  set 
under  a bushel.  He  Himself  carries  the 
candlestick”  (Tract,  cxvii.  on  St  John). 

“ Till  the  day  break  and  the  shadows 
flee  away,”  says  the  bride  of  the  Canticles, 
in  answer  to  the  King’s  invitation,  “ I 
will  go  the  mountain  of  myrrh  and  the 
hill  of  frankincense.”  We  have  seen  in 
the  preceding  Mystery  the  Victim  chosen 
of  God  crowned  for  the  consummation  of 
His  sacrifice  with  the  thorns  which  the 
earth  has  produced  as  its  offering  to  Him 
whose  precious  blood  is  about  to  remove 
the  curse  under  which  it  has  so  long  lain. 
We  now  see  the  same  Divine  Victim  in  the 
Fourth  Mystery  toiling  along  the  streets 
of  Jerusalem,  bearing  on  His  shoulders 
the  wood  of  the  Cross  on  which  Pie  is 
soon  to  die. 

“ He  had  but  short  time  since,” 
writes  Father  Camphausen,  “ been  cruelly 
scourged,  crowned  with  thorns,  spit  upon, 
mocked,  and  condemned  to  death.  P’he 
purple  robe  is  now  taken  from  Him,  and 
He  is  again  covered  with  His  own  gar- 
ments, so  that  all  can  now  recognise  Him 
as  One  who  is  found  guilty  of  being  a 
public  malefactor  of  the  worst  kind.  8ee 
the  ignominious  Cross  is  laid  upon  His 
shoulders,  and  He  embraces  it  with  both 
His  arms,  though  scarce  able  to  keep  from 
falling  ! See  how  He  is  liurried  and 
dragged  by  the  lictors  through  the  streets 
of  Jerusalem  to  the  ^fount  of  Calvary!” 
(Matt.  Camphausen,  S.  J.  Jesii,  Christi 
Passio  Adumbrata,  vol.  ii.  p.  90.) 


\Vliat  are  the  words  which  He  utters  on 
this  most  dolorous  of  ways  ? “ Daughters 
of  Jerusalem,”  He  says  to  certain  women 
who  wept  and  lamented  for  His  sufferings, 
‘‘weep  not  for  Me,  but  weep  for  your- 
selves and  for  your  children.” 

Such  are  the  words  that  our  Lord  utters 
outwardly  with  His  voice  on  His  way  to 
Mount  Calvary,  but  inwardly  and  in  the 
depth  of  His  mind  I seem  to  hear  nothing 
else  except  the  Avords  above  cited,  “I  will 
go  to  the  mountain  of  myrrh.  Oh,  how 
bitter,  how  painful  to  Me  Avill  this  moun- 
tain of  myrrh  prove  ! Nevertheless,  I Avill 
go  thither,  I will  take  courage  and  go  to 
tlie  mountain  of  myrrh, — the  mountain  of 
death.  I will  go  thither  out  of  love  to 
My  Father,  that  I may  be  a Son  obedient 
even  unto  death,  like  another  Isaac.  I 
will  go  thither  for  the  love  of  men,  that  I 
may  be  offered  up  as  a Victim  for  the  sins 
of  the  whole  Avorld  on  the  altar  of  the 
Cross.  I will  go  to  the  mountain  of 
myrrh,  be  the  way  thither  never  so  bitter 
and  never  so  beset  with  pain.  I will  go 
to  the  bitterest  and  most  ignominious  of 
all  deaths.  Behold  I go  !” 

Here  on  His  way  to  Calvary,  laden  with 
His  heavy  Cross,  there  are  not  wanting 
other  words  Avhich  He  utters  besides  those 
of  “ I will  go  to  the  mountain  of  myrrh.” 
He  not  only  invites  us  in  these  Avords  to 
accompany  Him  and  to  follow  Him,  as 
Solomon  invited  the  Sunnamite,  but  He 
constrains  us  to  follow  Him  that  we  may 
suffer  something  for  His  sake  ; hence  His 
words,  Luke  ix.,  “7/  an^  one  will  come 
after  Me, that  is,  to  heaven,  to  eternal  blessed- 
ness, let  him  deny  himself  and  take  up  his 
cross  daily,  and  follow  Me  to  the  mountain 
of  myri'li' — to  the  Mount  of  Calvary.  P'or 
by  this  royal  way  of  the  Cross,  and  by  no 
other,  can  faithful  people  journey  on  their 
way  to  heaven.  Yes,  He  even  threatens, 
saying,  “ He  that  taketh  not  up  His  cross 
and  followetli  Me,  is  not  worthy  of  Me.” 
I acknowledge  him  not  as  Mine,  He  is  not 
worthy  of  !My  name,  to  be  called  a Chris- 
tian,— I reject,  I refuse,  I disown  him. 
Oh  no.  Lord  ! Let  each  of  us  take  up 
our  cross  daily,  and  let  us  bear  pati- 
ently and  Avillingly  all  that  may  befall 
us  in  the  Avay  of  suffering.  And  thus 
let  us  follow,  and  say  to  our  Lord,  with 


The  Booh  of  the  Holy  llosary. 


V8 

even  more  earnestness  than  the  Sunna- 
mite  said  to  Solomon,  with  deeds  rather 
than  with  words,  “ With  Thee,  my  Jesus, 
will  I go  to  the  mountain  of  myrrh.” 

“It  is  suflBcieiit,”  says  our  Divine 
Saviour,  “ for  the  disciple  if  he  be  as  his 
Master.”  These  w'ords  alone  ought  to  be 
sufficient  for  those  who  in  this  Fourth 
Mystery  contemplate  Jesus  Christ  bearing 
His  Cross  to  make  them  shudder  at  the 
false  doctrine  on  which  the  great  falling 
away  of  the  people  in  Europe  in  the  six- 
teenth century  was  based.  Jesus,  it  was 
then  said,  had  borne  the  Cross  not  as  an 
example  for  us  to  follow,  but  as  a substi- 
tute for  us.  The  root  of  the  error  is  not 
difficult  to  see.  The  antipathy  of  the  old 
Adam  to  find  himself  hedged  in  and  con- 
trolled by  the  commandments  of  God,  is 
something  extremely  old  and  w^ell  known 
in  the  world.  “ The  flesh,”  says  Christ, 
“ lusteth  against  the  spirit,”  and  does  not 
of  itself  embrace  the  Cross  willingly.  “ If 
it  be  possible,”  were  our  Divine  Saviour's 
own  words  in  His  agony,  “ let  this  chalice 
pass  from  Me.”  Simon  of  Cyrene  bore 
the  Cross  after  Jesus  only  because  He  w^as 
compelled  to  do  so.  Thomas  a Kempis 
says,  “Jesus  has  many  lovers  of  His 
heavenly  kingdom,  but  few  bearers  of  His 
Cross ; for  all  wish,”  he  continues,  to 
rejoice  with  Him  but  few  wash  to  bear 
anything  for  Him  ” (Book  ii.  ch.  xi.)  All 
the  antipathy  which  the  old  Adam  has  to 
be  hedged  in  and  controlled  by  the  com- 
mandments of  God  offers  more  than  a 
mere  passive  resistance  to  the  doctrine  in 
-which  the  new  Adam  calls  us  to  deny 
ourselves,  to  take  up  our  Cross,  and  to 
follow  Him.  Thus  Dr  Faust  complains 
in  Goethe’s  celebrated  drama — 

“ Deny  thyself,  deny  thyself ; 

This  is  the  old,  the  everlasting  chime, 

Which  dins  unceasingly  upon  the  ear  of  man, 
Which,  through  the  whole  of  our  most  weary 
course, 

Each  hour  repeats  with  more  and  more  of  force.* 

Yet  we  cannot  eliminate  from  His 
Gospel  the  words  which  Jesus  Christ  has 

* “ Enthehren  sollst  du,  sollst  entbehren  ; 

Das  ist  der  ewige  Gesang 
Der  jedem  an  die  Ohren  klingt; 

Den  unser  ganzes  Leben  lang 
Uns  heisser  jede  Stunde  singt.” 

Goethe's  Faust,  Part  i.  Act  i. 


spoken,  for  “ heaven  and  earth,”  He  says, 
“ shall  pass  away,  but  My  words  shall  not 
pass  away.”  The  new  Adam  calls  upon 
the  old  Adam  to  deny  himself,  to  take  up 
His  Cross,  and  to  follow  Him. 

Let  us  hear  what  Thomas  a Kempis 
says  on  this  point. 

“ These  words,  ‘ Deny  thyself,  take  up 
thy  Cross  and  follow  Jesus,’  seem  to  many 
to  be  a hard  saying.  But  it  will  be  much 
harder  to  hear  at  the  last  the  words, 
‘ Depart  from  Me,  ye  cursed,  into  the  ever- 
lasting fire’  (Matt.  xxv.  41). 

“For  they  who  now  willingly  hear  and 
follow  the  word  of  the  Cross,  shall  not  at 
that  time  labour  under  the  fear  of  eternal 
damnation.  This  sign  of  the  Cross  shall 
be  in  heaven  when  the  Lord  shall  come  to 
judgment.  Then  shall  all  the  servants  of 
the  Cross,  who  in  this  life  shall  have  con- 
formed themselves  to  the  pattern  of  Him 
who  was  nailed  upon*  it,  draw  near  to 
their  Judge  with  great  boldness.  Where- 
fore, then,  dost  thou  fear  to  take  up  thy 
Cross,  seeing  that  by  it  is  the  way  to  a 
kingdom  ? There  is  no  salvation  for  the 
soul,  neither  hope  of  everlasting  life,  ex- 
cept in  the  Cross. 

“ Take  up,  therefore,  thy  Cross  and 
follow  Jesus,  and  thou  shalt  go  to  ever- 
lasting life.  He  hath  gone  before  thee 
carrying  His  Cross,  and  has  died  for  thee 
on  the  Cross,  that  thou  mightest  bear  tby 
Cross,  and  learn  to  desire  to  die  upon  the 
Cross.  For  if  thou  shalt  die  together 
with  Him,  thou  shalt  also  live  with  Him; 
and  if  thou  sharest  His  humiliation,  thou 
shalt  be  partaker  of  His  glory  ” (Imitation 
of  Christ,  book  ii.  ch.  xii.,  on  the 
Boyal  Way  of  the  Holy  Cross). 

“ And  now,”  writes  St  Anselm,  “ 0 
Lord  Jesus  my  Ptedeemer,  I adore  Thee 
as  very  and  true  God.  I believe  in  Thee, 
I hope  in  Thee,  and  I long  with  all  pos- 
sible longing  for  Thee.  Help  Thou  my 
infirmity,  while  I incline  myself  before  all 
the  glorious  signs  of  Thy  Passion,  by 
which  Thou  hast  w'orked  out  my  salva- 
tion. There  breathes  to  me  the  sweet 
savour  of  life  in  all  these  things.  Baise 
up,  O Lord,  my  spirit  by  their  life-giving 
savour  from  the  death  of  sin  ; guard  me 
through  the  virtue  that  comes  forth  from 
them,  from  the  deceits  of  Satan ; strengthen 


7 f 

-i 

Hy| 

.t:-. 


► . 
I 


79 


Scripture  Types  of  the  Fourth  Sorroiv/ul  Mystery. 


me  that  the  yoke  of  Thy  commandments 
may  become  sweet  to  me,  and  that  the 
burden  of  Thy  Cross,  which  Thou  com- 
mandest  me  to  bear  after  Thee,  may  be- 
come light  and  tolerable  to  the  shoulders 
of  my  soul.  For  what  is  my  strength 
that  I should  be  able,  as  Thou  commandest, 
to  bear  with  an  unbroken  spirit  so  many 
and  so  various  troubles  of  this  life  ? Are 
my  feet  as  it  were  the  feet  of  stags  that  I 
should  be  able  to  follow  Thee  as  Thou 
passest  swiftly  along  the  rugged  path  of 
Thy  Passion?  Hear,  I beseech  Thee,  my 
prayer,  and  lay,  I pray  Thee,  on  Thy 
servant  that  sweet  Cross  of  Thine,  which 
becomes  the  Tree  of  Life  to  all  that  lay 
hold  of  it,  in  order  that,  as  I hope,  I may 
run  cheerfully  under  it.  I will  bear  after 
Thee,  without  growing  faint.  The  Cross 
which  comes  from  enemies  lay  on  my 
shoulders.  I beseech  Thee  lay  on  them 
the  burden  of  that  most  Divine  Cross, 


whose  breadth  is  the  charity  that  extends 
itself  to  all  that  lives,  whose  length  is 
eternity,  whose  height  is  Omnipotence, 
whose  depth  is  the  Inscrutable  Wisdom  ” 
(St  Anselm,  Meditation  ix.) 

By  the  grace  of  God,  then,  even  the  way 
of  the  Cross  may  come  to  abound  in 
sweetness  and  in  spiritual  joys.  And  the 
Church  sings  of  the  Apostle  St  Andrew 
in  words  capable  of  encouraging  the  most 
timid  and  faint-hearted  of  her  disciples. 
When  the  blessed  Andrew  reached  the 
place  where  the  Cross  stood  ready  for 
him,  he  cried  out,  and  said,  “ 0 good 
Cross,  so  many  years  desired,  and  now  at 
length  granted  to  my  longing  soul ! with 
confidence  and  great  joy  I come  unto 
thee;  and  do  tliou,  in  like  manner,  re- 
joice and  be  glad  at  receiving  a disciple 
of  Him  who  hung  upon  thee,  my  Master 
Christ”  (Vespers  of  the  Feast  of  St 
Andrew). 


CHAP  TEH  IX. 

THE  SCRIPTURE  TYPES  OF  THE  FOURTH  SORROWFUL  MYSTERY. 

I.  ISAAC  CARRYING  THE  WOOD  OF  THE  SACRIFICE. 

II.  DAVID  GOING  FORTH  WITH  HIS  SHEPHERD’s  STAFF  TO  MEET  GOLIATH. 

1 . I6aac  carrying  the  wood  of  the  sacrifice  up  Mount  Moria. 


“ Before  Isaac  comes  to  the  place  where 
he  is  to  be  sacrificed,”  St  Augustine  says, 
“ he  carries  the  wood  of  the  sacrifice  on 
which  he  is  to  be  lifted  up,  and  something 
is  herein  signified.  Jesus  went  to  the 
])lace  where  He  was  to  be  crucified,  carry- 
ing His  Cross.  O most  wonderful  sight ! 
as  seen  by  the  eyes  of  the  wicked,  an 
object  to  be  mocked  at ; as  seen  by  the 
eyes  of  faith,  a deep  mystery.” 

The  narrative  from  the  Holy  Scripture 
occurs  in  the  Book  of  Genesis  : — 

“ After  these  things  God  tempted  Abra- 
ham, and  said  to  him  : Abraham,  Abra- 
liam.  And  he  answered  ; Here  I am. 
He  saitl  to  him  : Take  thy  only-begotten 
sou  Lsaac,  whom  thou  lovest,  and  go  into 
the  land  of  vision ; and  there  thou  shalt 


offer  him  for  an  holocaust  upon  one  of 
the  mountains  which  I will  show  thee. 
So  Abraham  rising  up  in  the  night, 
saddled  his  ass  ; and  took  with  him  two 
young  men,  and  Isaac  his  son  ; and  when 
he  had  cut  wood  for  the  holocaust,  he 
went  his  way  to  the  place  which  God  had 
commanded  him.  And  on  the  third  day, 
lifting  up  his  eyes,  he  saw  the  place  afar 
off.  And  he  said  to  his  young  men  : Stay 
you  liere  with  tlie  ass  ; I and  the  boy  will 
go  witli  sj)eed  as  far  as  yonder,  and  after 
we  have  worshipped  will  return  to  you. 
And  lie  took  the  wood  for  the  holocaust, 
and  laid  it  ujioii  Isaac  his  son  ; and  he 
himself  carried  in  liis  hands  fire  and  a 
sword.  And  as  tliey  two  went  on  to- 
gether, Isaac  said  to  his  father  : My 


so 


The  Book  of  the  Holy  Rosary. 


father.  And  he  answered  : What  wilt 
thou,  my  son  ? Behold,  saitli  he,  fire  and 
wood  : where  is  the  victim  for  the  holo- 
caust ? And  Abraham  said  : God  will 
provide  Himself  a victim  for  an  holocaust, 
my  son.  So  they  went  on  together  ” 
(Gen.  xxii.  1-8).* 

Isaac,  ill  bearing  the  wood  of  the  sacri- 
fice on  his  shoulders,  as  St  Augustine 
explains,  bore  the  burden  that  was  pro- 
perly that  of  the  ass,  which  was  the  beast 
of  burden  by  nature ; yet  Abraham  took 
the  wood  for  the  sacrifice,  and  laid  it  upon 
Isaac  his  son.  Thus  Isaias  says  of  Christ, 


‘‘  Surely  He  hath  borne  our  infirmities, 
and  carried  our  sorrows,  . . . and  the 
Lord  hath  laid  upon  Him  the  iniquity  of 
us  alH^  (Isa.  liii.  6).  Jesus  carries  His 
Cross,  the  proper  burden  of  the  con- 
demned malefactor,  that  the  Scriptures 
might  be  fulfilled.  “ He  was  reputed 
with  the  wicked.”  His  Eternal  Father 
lays  upon  His  shoulders  the  burden  of 
the  malefactor,  and  He,  like  Isaac,  obe- 
dient to  His  Eternal  Father,  says,  “ I will 
go  to  the  mountain,  to  the  mountain  of 
myrrh,  till  the  day  break  and  the  shadows 
retire”  (Cant.  iv.  6). 


2.  David  goes  out  against  the  enemy  of  the  armies  of  the  Living  God,  with  his 
shepherd's  staff  that  he  always  carried  in  his  hands. 


In  the  reign  of  Saul,  the  Holy  Scrip- 
ture relates,  the  armies  of  Israel  and 
of  the  Philistines  were  gathered  together 
to  fight ; and  a certain  Philistine,  Goliath, 
of  the  sons  of  the  giants,  came  forth,  and 
defied  the  army  of  Israel.  And  the  Phil- 
istine said,  “ I have  defied  the  bands  of 

* It  will  be  instructive  to  see  a specimen  of  the 
lively  interest  ■with  which  this  touching  history 
was  treated  as  a popular  Christian  heirloom  iii 
the  ages  of  faith. 

It  is  thus  paraphased  in  the  “Coventry  Plays.” 
The  spelling  of  the  words  has  been  somewhat 
modernised. 

Ahraham. — “ Now  son,  on  thy  neck  this  faggot 
thou  take, 

And  this  fyre  bear  in  thy  honde  (hand)  ; 
For  we  must  now  sacrifice  go  make, 

Even  after  the  wylle  of  Goddy’s  sonde 
(providence). 

Take  this  brenning  bronde, 

My  swete  chylde,  and  lete  us  go  ; 

There  may  no  man  that  levyth  in  londe 
Have  more  sorrow  than  I have  wo.” 

Isaac.  — ‘‘Fair  fadyr,  ye  go  right  stylle  ; 

I pray  you,  fadyr,  speke  unto  me.” 

A braham. — “ My  good  chylde,  what  is  thy  wylle? 
Tell  me  thyne  hert,  I pray  to  thee.” 

Isaac. — “ Fadyr,  fyre  and  wood  here  is  plentye. 
But  I kan  se  no  sacryfice  ; 

What  ye  xulde  offer  fayn  wold  I se, 

That  it  were  done  to  the  best  avyse.” 

Ahraham. — “God  xal  that  ordeyn,  that  sytt  in 
hevynne. 

My  swete  son  ; ffor  this  offryng, 

A dearer  may  no  man  nempne  (name) 

Than  this  xal  be,  my  dere  derlyng.” 

— Coventry  Plays  : Abraham's  Sacrifice. 


Israel  this  day  : give  me  a man,  and  let 
him  fight  with  me  hand  to  hand.”  And 
Saul  and  all  the  Israelites,  hearing  these 
words  of  the  Philistine,  were  dismayed 
and  greatly  afraid. 

As  the  Philistine  continued  to  defy 
Israel  for  forty  days,  David  came  into  the 
camp  to  inquire  after  his  brethren’s  wel- 
fare ; and  hearing  the  Philistine’s  chal- 
lenge, he  asked  to  be  led  to  Saul.  When 
he  was  brought  before  Saul,  he  said  to 
him,  “ Let  not  any  man’s  heart  be  dis- 
mayed in  him ; I,  thy  servant,  will  go  and 
fight  against  the  Philistine.”  After  giving 
a patient  hearing  to  him,  Saul  said  to 
David,  “ Go,  and  the  Lord  be  with  thee.” 
And  David  took  his  staff,  which  he  had 
always  in  his  hand,  and  choosing  five 
smooth  stones  from  the  brook,  took  a 
sling  in  his  hand,  and  went  against  the 
Philistine.  And  the  Philistine,  seeing 
David,  a stripling,  of  a ruddy  counten- 
ance, despised  him,  and  said  to  David, 
“Am  I a dog,  that  thou  comest  to  me 
with  a staff  ? ” And  the  Philistine  cursed 
David  by  his  gods.  And  he  said  to 
David,  “ Come  to  me,  and  I will  give  tby 
flesh  to  the  birds  of  the  air,  and  to  the 
beasts  of  the  earth.”  And  David  said  to 
the  Philistine,  “ Thou  comest  to  me  with 
a sword,  and  with  a spear,  and  with  a 
shield  ; but  I come  to  thee  in  the  name 
of  the  Lord  of  hosts,  the  God  of  the 
armies  of  Israel,  wdiich  thou  hast  defied. 
This  day  the  Lord  will  deliver  thee  into 


81 


Scripture  Types  of  the  F 

niy  hand,  and  I will  slay  thee,  and  take 
away  thy  head  from  thee  : and  I will  give 
the  carcasses  of  the  army  of  the  Philistines 
this  day  to  the  birds  of  the  air,  and  to 
the  beasts  of  the  earth  ; that  all  the  earth 
may  know  that  there  is  a God  in  Israel. 
And  all  this  assembly  shall  know  that 
the  Lord  saveth  not  with  sword  and  i 
spear ; for  it  is  His  battle,  and  He  will 
deliver  you  into  our  hands.” 

Jesus  bearing  His  Cross  on  His  way  to 
!N[ount  Calvary  is  the  true  David,  the 
Champion  of  the  armies  of  the  living  God, 
who  rejects  the  armour  of  the  kings  of 
this  world,  and  who  is  going  out  to  fight 
against  the  prince  of  darkness  wdth  His 
Cross,  “ the  staff  that  He  always  has  in 
His  hands”  and  to  deliver  them  from 
liirn  who  up  to  this  time  had  the  power 
of  death,  “ and  to  whose  servitude  they 
were  all  their  lifetime  subject  through 
the  fear  of  death”  (Heb.  ii.  15).  The 
prince  of  darkness,  in  the  beginning,  pre- 
vailed by  the  wood  of  the  fatal  tree  in 
Paradise,  but  One  stronger  than  himself 
now  comes  against  him,  with  the  “ staff 
that  He  always  had  in  II is  hands”  to 
destroy  him,  and  to  spoil  him  of  his 
goods.  “ Jesus  went  forth  carrying  His 
Cross,”  as  the  Church  sings — 

“ Forth  comes  the  standard  of  the  King  ! 

All  hail  ! Thou  Mystery  adored  ! 

Hail,  Cross  ! on  which  the  Life  Himself 
Hied,  and  by  death  our  life  restored.” 

— Vixilla  Regis,  Caswall’s  Version. 

Jesus  had  seen  the  serpent  under  the 
branches  of  the  fatal  tree  in  the  Garden  of 
Pden.  He  had  seen  the  hand  stretched 
out  to  take  of  the  fruit  at  the  insidious 
words  of  the  deceiver,  when  Eve  fell  a 
victim  to  his  deceit ; and  in  the  language 
of  the  Church  hymn.  He  now  comes,  ac- 
cording to  the  will  of  the  Eternal  Father, 
against  the  arch-deceiver,  to  defeat  him 
with  his  own  w'eapon.  As  trie  Church 
sings — 

“ Eating  of  the  tree  forbidden, 

Man  bad  sunk  in  Satan’s  snare. 


'ourth  Sorrowful  Mystery, 

When  our  pitying  Creator 
Did  the  second  tree  prepare, 

Destined,  many  ages  later, 

That  first  evil  to  repair. 

“ Such  the  order  God  appointed 
When  for  sin  He  would  atone, 

To  the  serpent  thus  opposing 

Schemes  yet  deeper  than  his  own  ; 

I Thence  the  remedy  procuring 

Whence  the  fatal  wound  had  come.” 

— Office  of  Passion- Sunday,  Caswall’s  Version. 

On  the  tree  of  the  Cross  Jesus  was  to 
repair  the  fall  that  was  brought  about 
through  the  tree  of  the  knowdedge  of  good 
and  evil ; and  now,  in  the  sight  of  all  the 
people.  He  goes  against  the  enemy  of  the 
armies  of  the  living  God,  with  His  staff 
of  victory  in  His  hand.  “Jesus  went 
forth  bearing  His  Cross.” 

“The  children  of  Israel,”  writes  St 
Augustine,  “ stood  over  against  their  ad- 
versaries forty  -days  ; which  signify  the 
present  life,  in  which  the  Christian  people 
cease  not  to  fight  against  Goliath  and  his 
army — that  is,  against  the  devil  and  his 
angels.  Hor  would  they  have  prevailed 
had  not  the  Christ,  the  true  David,  come 
down  amongst  them  with  His  staff  in  His 
hands  ; that  is,  with  the  mystery  of  the 
Cross.  David,  therefore,  came  and  found 
the  people  of  the  Jews  in  battle-array 
against  the  devil ; and  when  not  one  of 
them  dared  to  come  forward  to  a single 
combat,  he,  who  was  the  figure  of  Christ, 
Avent  forth  to  fight,  carried  his  staff  in  his 
hands,  and  went  out  against  Goliath. 
And  thus,  in  him,  there  was  shown  in  a 
figure  that  which  was  afterwards  accom- 
})lished  in  our  Lord  Jesus  Christ.  For 
Christ,  the  true  David,  came  forth,  and 
when  He  was  about  to  fight  Avith  the 
spiritual  Goliath,  He  carried  His  own 
Cross.  Observe,  my  brethren,  where 
David  Avounded  Goliath  ; in  his  forehead, 
Avhere  he  Avas  not  marked  Avith  the  sign 
of  the  Cross.  P'or  as  the  staff  he  carried 
Avas  the  figure  of  the  Cross,  so  the  stone 
; with  Avhich  Goliath  Avas  slain  was  tlie 
figure  of  Christ  the  Lord”  (Augustine, 
Sermon  c.xcvii.,  De  Tempore). 


F 


“ And  wlieri  tliey  were  come  to  the  place 
‘‘  which  is  called  Calvary,  they  crucified 
“ Him  there,  and  the  robbers,  the  one  on 
the  right  hand,  and  the  other  on  the 
“ left.  And  Jesus  said  : Father,  forgive 
“ them,  they  know  not  what  they  do. 
“ . . . And  it  was-  almost  the  sixth  hour, 
and  there  was  darkness  over  all  the 
“ earth  until  the  ninth  hour  ; and  the 
sun  was  darkened,  and  the  veil  of  the 
“ Temple  was  rent  in  the  midst.  And 


“ Jesus  cried  with  a loud  voice,  saying  : 
‘‘  Father,  unto  Thy  hands  I commend  My 
“ spirit.  And  saying  this,  He  gave  up 
‘‘  the  ghost”  (Luke  xxiii.  33,  34,  44,  46). 

The  following  commentary  of  the  great 
St  Augustine  will  briefly  explain  the 
principal  circumstances  of  the  crucifixion 
and  death  of  Jesus  Christ  ; — 

“That  two  thieves  were  crucified,  the 
one  on  His  right  and  the  other  on  His 
left,  shows  that  some  would  suffer,  as  it 


1 

^ 

! 

iS 

XliJ 

. % 


83 


The  Fifth  Sorrowful  Mystery. 


were,  on  His  right  hand,  and  others  on 
His  left — those  on  the  right  being  they 
of  whom  it  is  said,  ‘ Blessed  are  those  that 
suffer  persecution  for  the  sake  of  justice;’ 
and  those  on  the  left,  to  whom  the 
Apostle’s  words  apply,  ‘ And  though  I 
should  give  my  body  to  be  burned,  and 
have  not  charity,  it  profiteth  me  nothing’ 
(1  Cor.  xiii.  3). 

“ That  a title  was  placed  over  His  Cross, 
on  wliich  it  was  written,  ‘ The  King  of 
the  Jews,’  shows,  notwithstanding  that 
the  Jews  were  putting  Him  to  death, 
they  could  not  help  themselves  from 
having  Him  for  King  over  them,  here- 
after to  manifest  His  power,  and  to  render 
to  them  according  to  their  w'orks.  As  it 
is  written  in  the  Psalm,  ‘ I am  set  up  by 
Him  to  be  King  over  His  holy  mountain 
Sion  ’ (Ps.  ii.  6). 

“ By  the  title  being  written  in  the  three 
languages,  Hebrew,  Greek,  and  Latin,  it 
is  signified  that  He  was  to  reign  not  only 
over  the  Jews,  but  also  over  the  Gentiles. 
In  the  same  Psalm  where  it  is  said,  ‘ I 
am  set  up  by  Him  to  be  King  over  Sion, 
His  holy  mountain,’  that  is,  where  the 
Hebrew  language  prevailed,  there  is 
immediately  added,  as  if  subjoining  the 
Greek  and  Latin  title,  ‘ The  Lord  said 
unto  iSIe,  Thou  art  my  Son  ; this  day  have 
I begotten  Thee.  Ask  of  Me,  and  I 
wdll  give  Thee  nations  for  Thine  inherit- 
ance, and  the  uttermost  parts  of  the  earth 
for  Thy  possession’  (Ps.  ii.)  Not  that 
the  Greek  and  Latin  languages  are  the 
only  languages  known  to  the  nations,  but 
they  are  more  excellent  than  any  of  the 
others — the  Greek  on  account  of  its 
literature,  and  the  Latin  on  account  of  the 
superior  intelligence  of  the  Romans.  But 
altliough  in  these  three  languages  the 
future  subjugation  to  Christ  of  the  whole 
body  of  the  nations  is  shown,  it  is  not 
any  the  more  on  this  account  written  on 
His  title,  ‘ King  of  the  Gentiles,’  but 
‘ King  of  the  Jew.s.’  ‘ For  the  law,’  it 
is  written,  ‘ .shall  go  forth  from  Sion,  and 
the  word  of  the  Lord  from  Jeru.salem  ’ 
(Isa.  ii.  3).  And  who  are  the  speakers 
in  the  Psalm  who  say,  ‘ He  hath  subdued 
the  people  to  us,  and  the  nations  under 
our  feet  ” (Ps.  xlvi.  4).  except  they  of 
whom  the  Apostle  say.s,  ‘For  if  the  nations 


have  been  partakers  with  them  in  spiritual 
things,  they  ought  also  to  minister  to 
them  in  carnal  things  ’ (Rom.  xv.  27). 

“In  that  His  garments,  which  the  soldiers 
carried  off,  were  divided  into  four  parts, 
by  this  are  signified  the  four  quarters  of 
the  globe,  into  which  His  sacraments  were 
to  find  their  way. 

“ By  their  casting  lots  for  His  vesture, 
which  was  woven  without  seam  from  the 
top  downwards,  rather  than  part  it  among 
themselves,  is  very  clearly  shown  that 
some  might  come  to  have  the  visible 
sacraments,  which  are  the  garments  of 
Christ,  without  their  being  possessed  of 
an  entirely  sincere  faith,  which  wmrks 
through  love  a perfect  union  with  God. 

‘ For  the  love  of  God  is  shed  abroad  in 
our  hearts  by  the  Holy  Spirit  which  is 
given  to  us.’  This  perfect  union  being 
imparted  by  the  secret  grace  of  God  as  it 
were  by  lot.  Hence  St  Peter  said  to 
Simon  Magus,  wdio  had  obtained  baptism 
without  the  grace  of  which  we  are  speak- 
ing, ‘Thou  hast  neither  part  nor  lot  in 
this  faith.’ 

“ In  that,  when  hanging  on  the  Cross,  He 
recognised  His  Mother,  and  commended 
her  to  the  care  of  His  beloved  disciple, 
in  this  He  suitably  showed  His  human 
affections  at  the  time  wdien  He  w’as  about 
to  die  as  Man.  His  hour  was  not  then 
come,  at  the  time  wdien  He  said  to  His 
Mother,  as  He  was  about  to  turn  the  water 
into  wine,  ‘ Lady,  wdiat  is  there  betw’een 
thee  and  Me?  My  hour  is  not  yet  come.’ 
For  He  did  not  take  from  Mary  that  wdiich 
He  had  as  being  God,  but  He  took  from 
her  that  which  hung  upon  the  Cross. 

“ When  He  said  ‘ I thirst,’  He  was  seek- 
ing for  faith  in  His  owm  people  ; but  be- 
cause He  came  to  His  owm,  and  His  own 
received  Him  not,  for  the  sw'eetness  of 
faith  they  gave  Him  the  vinegar  of 
treachery,  and  this  upon  a sponge — like 
s{)onges  as  they  w'ere  themselves,  sw^ollen 
up,  without  solidity,  full  of  the  tortuous 
openings  and  lurking  crevices  of  snares 
and  deceits. 

“In  that  He  said,  ‘It  is  fini.shed,  and 
bowing  His  head.  He  gave  u})  the  ghost,* 
He  show'ed  not  the  compulsory,  but  the 
voluntary  character  of  His  death,  by  w'ait- 
ing  until  all  things  w'erc  fulfilled  wdiich 


84 


The  Booh  of  the  Hohj  Rosary. 


had  been  foretold  of  Him  in  prophecy. 
For  this  also  was  written,  ‘ And  in  My 
thirst  they  gave  Me  vinegar  to  drink  ’ 
(Ps.  Ixxviii.  22).  As  one  who  possessed,  as 
He  had  Himself  testified,  the  power  to  lay 
down  His  life,  He  gave  up  His  life  by 
an  act  of  humility,  that  is,  ‘ bowing  down 
Plis  head,’  to  receive  His  life  again  in 
His  resurrection,  with  His  head  lifted  up. 
The  patriarch  Jacob  showed  in  a figure 
the  great  power  of  this  death  and  the 
bowing  down  His  head  in  the  benediction 
of  Juda,  ‘ Lying  down  thou  hast  ascended 
up,’  ‘As  a lion  thou  hast  fallen  asleep;’ 
by  the  ‘ lying  down’  signifying  His 
death,  and  by  the  lion.  His  power. 

“ In  that  the  legs  of  the  two  thieves 
were  broken,  while  no  bone  of  His  was 
touched  on  account  of  His  being  already 
dead,  the  Gospels  explain  the  reason. 
For  it  was  necessary  that  the  figure  of 
the  Pasch  of  the  Jews  should  be  fulfilled, 
it  being  a precept  of  the  law  as  regards 
the  Pasch,  ‘ that  no  bone  of  the  lamb 
should  be  broken.’ 

“ In  that  His  side  was  pierced  with  a 
spear,  and  that  there  flowed  forth  from 
it  both  water  and  blood,  are  signified 
beyond  doubt  the  sacraments  from  which 
the  Church  is  formed,  as  Eve  was  taken 
from  the  side  of  Adam  when  he  was 
thrown  into  a deep  sleep,  Adam  being  the 
figure  of  Him  who  was  to  come  ” (Augus- 
tine, Sermon  ccxviii..  Sermon  to  the  People 
on  the  Passion  and  Death  of  Jesus). 

In  the  preceding  commentary  of  the 
great  St  Augustine,  the  devout  reader 
will  find  perhaps  the  most  concise,  and  at 
the  same  the  most  complete,  commentary 
on  the  prominent  events  of  our  Lord’s 
Passion.  “ The  well  is  here  very  deep,” 
and  since  volumes  have  been  written,  and 
may  be  written,  in  order  not  to  be  lost  in 
the  multitude  of  pious  meditations  that 
press  in  upon  the  mind,  we  will  endeavour 
to  concentrate  our  thoughts  on  the  three 
following  truths  : — 

1.  That  Jesus  Christ,  according  to  the 
purpose  of  God,  known  from  all  eternity, 
by  His  own  will  died  on  the  Cross  in  the 
sight  of  all  the  people,  a true  and  real 
death,  inflicted  upon  Him  from  His  own 
choice,  by  the  hands  of  His  enemies. 

2.  That  the  death  of  Jesus  Christ  has 


satisfied,  and  alone  could  satisfy,  for  tlie 
sin  of  Adam. 

3.  That  by  His  death  the  way  of  salva- 
tion has  been  truly  purchased  for  all  men. 

On  the  first  of  these  truths,  St  Athan- 
asius, the  great  Doctor  of  the  Eastern 
Church,  writes  as  follows  : — 

“ Our  Divine  Kedeemer  did  not  come  to 
be  the  Author  of  His  own  death,  but  to 
receive  death  at  the  hands  of  man.  For 
He  who  is  the  Life  itself  is  not  the  Author 
of  death.  He  did  not  therefore  put  off 
the  body  by  a death  of  which  He  was  Him- 
self the  cause,  but  He  endured  a death  in- 
flicted by  the  hands  of  men.  For,  not- 
withstanding that  His  body  had  been 
afflicted  and  had  suffered  in  the  sight  of 
men,  it  Avas  not  becoming  that  He  who 
was  to  heal  the  sins  of  others  should 
suffer  sickness  in  His  own  person.  And 
even  if,  without  submitting  to  any  disease. 
He  had  put  off  His  body  apart  in  some 
remote  place.  He  would  not  have  been 
believed  when  speaking  of  His  resurrection. 
For  with  what  kind  of  reason  could  He 
have  openly  proclaimed  His  resurrection, 
if  He  had  chosen  to  die  in  secret  ? What 
calumnies  would  not  His  unbelieving 
adversaries  have  invented  and  propagated, 
if  His  death  had  been  in  private  ? And, 
how  else  was  it  possible  that  the  victory 
of  Christ  over  death  should  have  been 
made  manifest,  otherwise  than  by  His 
being  seen  to  undergo  death  in  public  in 
the  sight  of  all  men.  He  should  thereby 
prove  death  to  have  been  swallowed  up 
in  the  incorruptibility  of  His  body?  But 
you  will  say,  at  least.  He  ought  to  have 
devised  for  Himself  a more  glorious  death, 
and  to  have  avoided  the  death  of  the 
Cross.  But  if  He  had  done  this.  He  would 
have  made  Himself  suspected  of  not 
having  power  over  every  kind  of  death. 
In  the  same  manner,  then,  as  the  combatant 
who  overcomes  everything  that  is  opposed 
to  him,  thereby  proves  himself  to  be 
superior  to  all,  so  the  Life  itself  who 
gives  life  to  all  men,  chose  the  manner 
of  His  death  for  the  express  reason  that, 
both  in  itself  and  in  being  inflicted  by 
His  enemies,  it  might  be  the  most  dread- 
ful and  shameful  of  all  possible  deaths. 
Such,  then,  was  the  abominable  death  of 
the  Cross,  and  He  chose  it  in  order  that, 


85 


The  Fifth  Sorrowful  Mystery. 


having  destroyed  it,  the  dominion  of  death 
might  be  thereby  absolutely  and  entirely 
overthrown  ; for  which  reason  His  head 
was  not  cut  off,  as  was  that  of  John  the 
Baptist,  He  was  not  sawn  asunder,  as 
Isaias,  that  He  might  preserve  His 
body  entire  and  indivisible  in  death,  and 
not  become  a pretext  for  those  who  would 
divide  the  Church.  For  He  desired  to 
bear  the  curse  of  sin,  which  had  in- 
curred, by  taking  upon  Himself  the 
accursed  death  of  the  Cross.  As  it  is 
written,  ‘ Cursed  is  he  that  hangeth  upon 
a tree.’  He  dies  also  upon  the  Cross  with 
outstretched  hands,  that  with  one  He 
may  draw  to  Himself  the  ancient  people, 
and  with  the  other  the  Gentiles,  thus 
making  both  one  in  Himself.  Dying  also 
upon  the  Cross,  He  purges  the  air  of  evil 
spirits,  and  prepares  for  us  the  ascent  to 
heaven  ” (St  Athanasius,  Treatise  of  the 
Incarnation). 

2.  That  the  death  of  Jesus  Christ  has 
satisfied,  and  alone  could  satisfy,  for  the 
sin  of  Adam. 

We  shall  not  be  able  to  do  better  here 
than  attentively  to  listen  to  the  words  of 
Christian  wisdom,  in  exposition  of  the 
above  truth,  which  are  uttered  by  St  An- 
selm, the  great  Doctor  of  the  medieval 
Church.  They  occur  in  his  treatise  on 
the  question,  “Why  God  became  Man?” 
which  is  w’ritten  in  the  form  of  a dialogue 
between  Anselm  and  his  disciple. 

“ Disciple.  Infidels,”  says  the  disciple, 
“ object  to  us,  in  derision  of  our  simplicity, 
that  we  offer  an  injury  and  an  insult  to 
God  by  saying  that  He  has  come  down 
into  the  womb  of  a female,  was  born  of  a 
woman,  and  grew  up  from  being  fed  with 
milk  and  other  articles  of  liuman  diet  ; 
not  to  mention  other  things  which  ap[)ear 
not  at  all  becoming  in  God,  viz.,  that  He 
should  liave  to  endure  Aveariness,  hun- 
ger, tliirst,  scourging,  crucifixion  between 
tliieves,  and  lastly,  death. 

Anselm.  We  offer  neither  injury  nor 
insult  to  God,  but,  with  hearts  full  of  the 
warmest  gratitude,  we  praise  and  mag- 
nify Him  for  the  unspeakable  depths  of 
His  mercie.s.  For  the  more  marvellous 
and  unexpected  is  the  Avay  in  which  He 


delivered  us  from  the  great  and  justly  due 
evil  plight  into  which  we  had  fallen, 
restoring  us  to  all  the  glorious  and  won- 
derful good  things  to  which  we  had  for- 
feited every  claim,  so  much  the  more  in 
this  has  He  shown  His  love  and  tender- 
ness towards  us.  For  if  these  unhappy 
unbelievers  Avould  only  give  their  minds 
to  consider  in  how  suitable  a manner  the 
restoration  of  man  has  been  thus  pro- 
cured, so  far  from  deriding  our  simplicity, 
they  would  join  with  us  in  praising  the 
wisdom  and  the  goodness  of  God.  For  it 
was  most  fitting  that  as  death  entered  into 
the  world  through  the  disobedience  of  one 
man,  so  life  should  be  restored  through 
the  obedience  of  one  Man ; and  as  the 
transgression  Avhich  was  the  cause  of  our 
condemnation  had  its  beginning  from  a 
Avoman,  so  the  Author  of  our  justice  and 
salvation  should  be  born  of  a woman;  and 
seeing  that  the  devil  overcame  man  by 
his  tasting  of  the  fruit  of  a tree,  to  Avhicli 
act  he  persuaded  him,  it  Avas  in  the  highest 
degree  fitting  that  he  should  be  overcome 
by  a Man  through  the  very  suffering  on  a 
tree  which  the  devil  inflicted  upon  him. 
And  there  are  besides  innumerable  other 
things  which,  carefully  considered,  shoAv 
the  unspeakable  beauty  of  the  salvation 
that  has  been  in  this  way  procured  for  us.” 

St  Anselm,  proceeding  in  due  order, 
gives  us  the  following  clear  definition  of 
sin  : “ If  angels  and  men  Avere  always  to 
render  to  God  Avhat  is  due  to  Him,  there 
Avould  be  no  sin.  To  sin,  therefore,  is 
nothing  else  than  not  to  render  to  God 
tliat  Avhich  is  His  due.  And  the  debt 
Avhich  is  due  to  God  is  that  the  Avill  of 
every  reasonable  creature  should  be  sub- 
ject to  His  Avill.  This  is  the  debt  Avhich 
angels  and  men  both  OAve  to  God  ; Avhich 
if  it  be  paid  there  can  be  no  sin,  and 
Avhich  CA’cry  one  Avho  does  not  pay,  sins. 
This  is  the  justice  or  rectitude  of  will, 
Avhich  makes  men  just  and  upright  of 
heart,  that  is  of  Avill,  and  this  is  the 
Avhole  and  sole  lionour  Avhich  avc  OAve  to 
God,  and  Avhich  God  exacts  from  us.  He, 
therefore,  avIio  does  not  give  to  God  the 
honour  tliat  is  His  due,  takes  aAvay  from 
God  thatAvhich  belongs  to  Him,  and  robs 
God  of  His  honour,  to  do  Avhieh  is  to  sin  ; 
and  as  long  as  he  does  not  repay  Avhat  he 


8G 


The  Booh  of  the  Holy  Rosary. 


lias  taken  away,  he  remains  in  guilt. 
Nor  does  it  suffice  merely  to  restore  what 
he  has  taken  away,  but,  on  account  of 
the  insult  which  has  been  offered,  he  is 
bound  to  restore  more  than  he  has  taken 
away."” 

The  Doctor  then  proceeds  to  show  that 
God  cannot  from  mercy  alone  forego  to 
exact  the  repayment  of  what  is  due  to 
Him  on  the  score  of  injury  done  to  His 
honour.  For  that  thus  to  remit  sin  would 
be  merely  to  suffer  sin  to  go  unpunished; 
and  on  these  terms  both  the  man  who 
sins  and  the  man  who  keeps  himself  from 
sin  would  stand  upon  an  equality  before 
God,  and  if  mere  mercy  brought  about 
remission  of  sin,  injustice  would  then 
possess  greater  freedom  than  justice,  and 
there  would  be  no  law  to  which  injustice 
would  be  amenable.  “All  of  which,” 
he  says,  “ are  repugnant  to  the  nature  and 
subversive  of  the  sovereignty  of  God.”  He 
then  leads  his  disciple  through  a train  of 
reasoning  to  show  that  Adam  by  his 
transgression  had  incurred  a debt  to  the 
justice  of  God  which  it  was  wholly  out 
of  his  power  to  discharge. 

“ Man,”  reasons  St  Anselm,  “ created 
without  sin,  was  placed  in  Paradise  as  it 
were  for  God,  between  God  and  the  devil, 
that  he  should  overcome  the  devil  by  not 
consenting  to  his  solicitations  to  sin,  for 
the  double  motive  of  the  honour  of  God 
and  the  confusion  of  the  devil,  who, 
although  the  stronger  of  the  two,  never- 
theless himself  sinned  in  heaven,  no  one 
thereto  persuading  him.  And  man,  when 
he  could  easily  have  resisted,  by  the  mere 
2)ersuasion  of  the  devil,  without  the  least 
compulsion,  and  entirely  of  his  own  free 
will,  suffered  himself  to  be  overcome  so  as 
that  he  followed  the  will  of  the  devil, 
greatly  to  the  dishonour  of  God  and  to 
the  despite  of  His  sovereign  will.  J udge, 
therefore,  if  it  be  not  wholly  contrary  to 
the  honour  of  God,  that  man  should  be 
reconciled  to  God  with  the  guilt  of  this 
injury  to  God  resting  upon  him,  except 
he  were  first  to  honour  God  by  con- 
quering the  devil  in  the  same  manner  as 
he  dishonoured  Him  by  letting  the  devil 
gain  the  upper-hand.  And,  moreover,  the 
victory  is  bound  to  be  such,  that,  in  like 
manner  as  he  easily  consented  to  the 


devil  when  he  was  in  his  strength  and  the 
heir  of  immortality  (from  which  act  of 
consent  to  the  devil  he  has  justly  incurred 
the  penalty  of  death),  so  in  his  weakness 
and  subjection  to  death  (into  which  con- 
dition he  brought  himself  by  his  own  act), 
he  should,  through  the  hardship  of  death, 
overcome  the  devil  in  such  a maimer  as 
to  be  free  from  sin ; a thing  which  it  is 
impossible  for  him  to  do,  so  long  as  he  is 
conceived  subject  to  thew'oundof  original 
sin,  and  is  born  in  sins. 

“And  further,  consider  what  it  was  that 
man  took  away  from  God  when  he  suffered 
himself  to  be  overcome  by  the  devil. 
Did  he  not  take  away  from  God  all  that 
He  proposed  to  do  with  His  human  crea- 
ture % Man  therefore  lies  under  the  guilt 
of  injustice,  because  he  does  not  render  to 
God  what  he  owes  Him  ; and  he  is  not 
excused  by  reason  of  his  inability,  for  it' 
was  solely  his  own  doing  by  which  he 
came  into  his  inability ; his  inability  there- 
fore does  but  add  to  his  fault. 

“How,  then,”  asks  the  disciple,  “can 
man  be  saved,  if  he  cannot  possibly 
the  debt  that  he  owes,  and  still  ought  not 
to  be  saved  except  he  does  pay  it  1 

Anselm.  Ask  those  to  explain  how,  who 
think  that  man  can  be  saved  without 
Christ ; and  if  they  are  unable  in  any  sort 
of  way  to  explain  how,  let  them  then 
cease  to  laugh  at  what  they  call  our 
simjilicity,  and  come  over  to  our  side,  who 
do  not  in  the  least  doubt  but  that  man 
can  he  saved  by  Christ. 

“God  must  either  have  fruitlessly  made 
so  sublime  a nature  for  so  great  a good, 
or  He  will  certainly  perfect  His  own  work ; 
and  yet  this  cannot  be  except  such  a full 
and  entire  satisfaction  is  offered  for  the 
sin  of  man  as  it  is  out  of  the  power  of 
any  sinner  to  offer.  Who  therefore  is  to 
offer  this  satisfaction  ? It  cannot  be 
offered  except  there  be  some  one  found 
who  will  offer  for  satisfaction  of  the  sin  of 
man  something  which  is  greater  than 
everything  which  exists  external  to  God 
Himself.  But  he  who  is  able  to  give  of 
his  own  sometliing  which  is  greater  than 
everything  which  is  under  God  must  him- 
self be  greater  than  everything  which  is 
not  God,  and  this  can  be  true  of  nothing 
besides  God  Himself.  No  one,  therefore, 


87 


The  Fifth  Sow 

Las  the  power  to  offer  this  satisfaction 
except  God  alone.  And  no  one  ought  to 
offer  it  except  man,  for  otherwise  man 
does  not  satisfy. 

“ Disciple.  Nothing  can  be  more  just. 

“ Anselm.  Since,  therefore,  it  is  clear,  as 
we  have  said,  that  the  vacancies  in  the 
celestial  city  must  be  filled  up  from  the 
ranks  of  men,*  and  this  cannot  be  except 
the  satisfaction  be  offered  which  none  but 
God  has  the  power  to  offer,  and  none  but 
man  is  under  debt  to  offer,  it  becomes 
necessary  that  it  be  done  by  one  who  is 
God  and  Man. 

“ Disciple.  Blessed  be  God ! we  have 
lighted  upon  an  immense  truth  in  our 
investigation.  Only  proceed  as  you  have 
begun,  and  may  God  come  to  our  aid  !” 

St  Anselm  then  proceeds  to  show  that 
liability  to  death  appertains  to  the  nature 
of  man  not  necessarily,  but  only  as  cor- 
rupted by  sin,  and  that  God,  by  becoming 
!Man,  incurred  no  necessity  of  dying,  but 
retained  the  power,  either  not  to  die,  if 
such  were  His  will,  or,  if  He  willed,  to 
die  and  to  rise  again  ; and  that  whether 
He  laid  down  His  life  directly  by  an  act 
of  His  own,  or  whether  another  took  away 
His  life  by  His  permission,  this  would 
make  no  difference  as  regards  His  power. 

Of  what  kind,  therefore,  was  the  gift 
to  be  which  He  was  to  give  in  satisfaction 
for  the  sin  of  man  ? Something  proper 
to  Himself  it  must  be,  for  anything 
merely  external  or  inferior  to  Him  would 
be  clearly  insufficient.  Were  we  then  to 
.say  that  He  should  give  Himself  up  to 
obey  God,  and  to  persevere  in  a life  of 
subniLssion  to  His  wdll  in  the  fulfilment 
of  all  justice,  it  is  obvious  this  would  not 
be  to  give  to  God  that  which  is  not 
already  His  due,  for  every  intelligent  and 
rational  creature  already  owes  this  obed- 
ience to  God.  There  must,  therefore, 
be  some  other  mode  in  which  He  is  to 
give,  either  Hirn.self,  or  .something  proper 
to  Himself,  to  God.  Let  us  see  if  this 
be  not  to  give  or  to  lay  down  His  life,  or 
to  deliver  himself  up  to  death  for  the 

* It  is  St  Anselm’s  doctrine,  following  St 
Augustine,  that  God  created  man  lower  than 
tlie  angels,  intending  to  promote  a lower  crea- 
tion to  the  places  of  honour  left  vacant  by  the 
full  of  the  rebel  angels. 


'owful  Mystery. 

honour  of  God.  For  this  God  will  not 
exact  from  Him  as  His  due,  inasmuch 
as,  from  never  having  sinned.  He  has  not 
incurred  the  debt  of  death.  Let  us  con- 
sider whether  this  is  not  highly  agreeable 
to  reason. 

‘‘  Disciple.  Speak,  and  I wdll  willingly 
listen. 

“ Anselm.  If  man  sinned  in  the  way  of 
luxury,  is  it  not  most  fitting  that  he 
should  make  his  satisfaction  for  sin  in  the 
way  of  hardship  ? And  if  he  was  drawn 
to  dishonour  God,  in  his  disobedience  at 
the  persuasion  of  the  devil,  with  such  an 
extreme  ease  and  facility  that  it  is  impos- 
sible to  see  how  he  could  have  been  more 
easily  persuaded,  is  it  not  altogether  just 
that  man,  in  satisfying  for  his  sin,  should 
overcome  the  devil  to  the  honour  of  God, 
in  a manner  so  difficult  that  it  is  im- 
possible to  conceive  any  manner  of  obed- 
ience more  difficult  ? And  is  it  not  most 
agreeable  to  reason  that  he  who  by  his 
sin  removed  himself  from  God,  in  such  a 
way  that  he  could  not  remove  himself 
more,  should  give  himself  up  to  God  so 
unreservedly,  that  he  should  be  unable  to 
do  this  more  unreservedly  ? 

‘‘  Disciple.  Nothing,  as  you  say,  can  be 
more  agreeable  to  reason. 

Anselm.  But  there  is  nothing  harder 
and  more  difficult,  which  it  is  in  the 
power  of  a man  to  suffer,  for  the  honour 
of  God,  of  his  own  free-will,  and  not  in 
the  way  of  a debt,  than  death  ; and  there 
is  no  degree  in  which  a man  can  more 
unreservedly  give  himself  up  to  God  than 
when  he  delivers  himself  up  to  death  for 
the  honour  of  God. 

“ Disciple.  This  is  quite  true. 

Anselm.  He,  therefore,  who  undertakes 
to  satisfy  for  the  sin  of  man,  must  conse- 
quently be  one  who  has  the  power  to  die, 
if  such  be  his  will  ? 

“ Disciple.  I see  clearly  that  the  man 
whom  we  are  seeking  for  must  be  one  who 
is  not  under  the  necessity  of  death  by 
reason  of  His  omnipotence,  and  who  is 
not  under  the  debt  of  death  by  reason  of 
His  immunity  from  sin,  and  who  is  not- 
withstanding a person  able  to  die  of 
His  own  free  will,  because  His  death  is 
needed. 

‘‘  Thinkest  thou  then,”  continues  8t 


88 


The  Booh  of  the  Holy  Bosary. 


Anselm,  “ that  the  gift  of  that  which  is  so 
inestimably  precious  as  His  life  is  not 
able  to  satisfy  for  all  that  is  due  for  the 
sins  of  the  whole  world  ? 

“ Disciple.  Undoubtedly,  it  is  infinitely 
more  than  able. 

“ j4«5g/??i./nien  you  see  how  this  life,  if 
it  be  given  for  them,  more  than  counter- 
balances all  the  sins  of  the  world  ? 

“ Disciple.  I see  it  clearly. 

Anselm.  If,  therefore,  to  give  away  life 
be  the  same  thing  as  to  accept  death,  in 
the  same  manner  as  the  gift  of  His  life 
outweighs  all  the  sins  of  men,  so  also  does 
this  acceptance  of  death. 

3.  That  by  the  death  o f Jesus  Christ  the 
way  to  salvation  has  been  truly  purchased 
for  all  men. 

This  proposition,  which  forms  the  ap- 
propriate transition  to  the  glorious  Mys- 
teries that  are  to  follow,  may  be  suitably 
continued  in  the  words  of  St  Anselm, 
which  fortunately  here  do  not  require  the 
same  degree  of  abbreviation  as  the  fore- 
going, and  may  be  simply  quoted  directly 
from  the  text. 

“ Anselm.  Let  us  now  endeavour  to  see 
in  how  extremely  reasonable  a manner 
human  salvation  follows  upon  His  death. 

Disciple.  This  is  what  my  heart  longs 
for.  And  though  I seem  as  if  I under- 
stood it,  still  I wish  to  hear  the  reasons 
at  length  from  you. 

“ Anselm.  There  is  no  further  need  to 
explain  the  greatness  of  that  which  God 
the  Son  has  given  of  His  own  free  will. 

“ Disciple.  This  is  quite  clear  enough. 

“ Anselm.  But  you  will  not  judge  it  to 
be  by  any  means  fitting  that  He  who 
gives  so  great  a gift  should  go  without 
reward  1 

“ Disciple.  I quite  see  the  propriety  of 
this,  that  the  Father  should  give  a reward 
to  the  Son,  otherwise  He  must  appear  to 
be  unjust  if  He  be  unwilling,  or  else  im- 
potent if  He  be  unable  to  give  it,  both  of 
which  are  repugnant  to  the  nature  of  God. 

“ Anselm.  He  who  rewards  a second  per- 
son, either  gives  that  which  the  second 
person  does  not  possess,  or  remits  to  him 
something  which  might  with  justice  be 
exacted  from  him.  But  before  the  Son 


accomplished  His  great  *work,  all  that  be- 
longed to  His  Fatlier  was  His,  and  He 
was  never  in  debt  for  anything  that  could 
be  remitted  to  Him.  What,  therefore, 
can  be  given  to  Him  who  is  in  need  of 
nothing,  and  who  is  One  to  whom  nothing 
can  be  either  given  or  remitted  % 

“ Disciple.  On  the  one  hand  I see  the 
necessity  of  a reward  being  given,  and  on 
the  other  its  impossibility.  For  it  is 
necessary  that  God  should  pay  what  He 
owes,  and  yet  there  is  no  one  to  whom  to 
pay  it. 

^’■Anselm.  If  so  great  and  so  justly  due  a 
reward  is  not  given,  either  to  Him,  or  to 
some  one  else,  the  Son  will  appear  to 
have  accomplished  His  great  work  in  vain. 

“ Disciple.  This  is  inconceivable. 

Anselm.  The  reward,  then,  must  be 
given  to  some  one  else,  since  it  cannot  be 
given  to  Him. 

Disciple.  The  consequence  is  inevitable. 

“ Anselm.  If  the  Son  were  to  will  to  give 
His  reward  to  another,  could  the  Father 
justly  prohibit  Him,  or  deny  it  to  the 
third  person  to  wAom  the  Son  should 
desire  to  give  it  ? 

‘‘  Disciple.  Certainly,  I understand  it  to 
be  just  and  fitting  that  the  reward  should 
be  given  by  the  Father  to  the  persons  t») 
w^hom  the  Son  should  desire  to  give  it, 
inasmuch  as  it  is  lawful  for  the  Son  to 
give  that  wdiich  is  His  own,  and  the 
Father  cannot  give  that  which  He  owes 
except  to  some  third  party. 

'‘'‘Anselm.  To  whom  shall  the  Son  more 
fittingly  make  over  the  fruit  and  the  re- 
ward of  His  death,  than  to  those  for 
whose  salvation  (as  the  scheme  of  truth 
teaches  us)  He  made  Himself  man,  and  to 
whom  by  His  death  He  gave  an  example 
of  dying  for  justice’  sake?  For  it  will  be 
entirely  in  vain  that  men  imitate  His 
example  if  they  are  not  to  be  partakers 
in  His  merits.  Or  wdiom  shall  He  make 
with  greater  justice  the  heirs  of  that  which 
is  due  to  Him,  and  wliich  He  does  not 
want  by  reason  of  the  abundance  of  His 
own  fulness,  than  His  parents  and  His 
brethren,  whom  He  sees  pining  away  in 
want  and  in  the  depth  of  misery,  weighed 
down  with  heavy  and  innumerable  debts, 
so  that  wdiat  they  owe  on  account  of  their 
sins  may  be  remitted  to  them,  and  that  of 


89 


The  Fifth  Sorr 

which  they  are  deprived  on  account  of 
their  sins  may  be  given  to  them  ? 

“ Disciple.  There  is  nothing  that  the 
world  can  hear,  which  is  more  agreeable 
to  reason,  more  delightful,  and  more  to  be 
desired.  I,  for  my  part,  conceive  such 
courage  from  this,  that  I cannot  tell  with 
what  joy  my  heart  exults.  For  it  seems 
to  me  that  God  will  reject  no  man  what- 
ever who  comes  to  Him  in  the  name  of 
this  Man. 

“ Anselm.  It  is  indeed  so,  if  he  come  as 
he  should  come.  As  to  the  manner  in 
which  we  should  present  ourselves  to  be 
partakers  of  such  great  grace,  and  in  what 
manner  we  ought  to  live  under  it,  the 
Sacred  Scriptures  everywhere  teach.  And 
further,  the  mercy  of  God,  which  seemed 
to  you  to  perish  when  we  were  consider- 
ing the  justice  of  God  and  the  sin  of  man, 
we  have  found  to  be  so  great  and  so  en- 
tirely in  harmony  with  His  justice,  that 
we  cannot  conceive  how  it  could  be  more 
in  harmony.  For  what  can  be  understood 
as  more  merciful  than  when  God  the 
Father  says  to  the  sinner,  who  is  con- 
demned to  eternal  torments,  and  who  has 
nothing  wherewith  to  redeem  himself, 
‘Take  My  only-begotten  Son,  and  give 
Him  for  thyself ; ^ while  the  Son  says, 

‘ Take  Me,  and  redeem  thyself  ? ’ For 
this  is,  as  it  were,  what  they  say  when 
they  call  and  draw  us  to  the  Christian 
faith.  For  what  can  be  more  just  than 
that  he  to  whom  a thing  is  given  of 
greater  price  than  the  debt  which  is  owed, 


wiuful  'Mystery. 

should,  provided  it  be  given  with  due  dis- 
positions, remit  the  entire  debt  ? 


The  following  touching  words,  w'ith 
which  St  Anselm  concludes  his  “ Medita- 
tion on  the  Sufferings  of  Jesus  Christ,” 
may  serve  as  our  appropriate  passage  to 
the  glory  and  triumph  of  the  glorious 
Mysteries  : — 

“I  beseech  Thee,  therefore,  most  mer- 
ciful Father,  as  in  the  beginning  Thou 
didst  create  me,  and  afterwards  restoredst 
me  to  life  by  the  Passion  of  Thy  only- 
begotten  Son,  so  Thou  wouldst  make  me 
to  think  of  and  to  love  everything  that  ap- 
pertains to  Thy  praise.  But  for  the  rea- 
son that  I am  weak,  and  cannot  perform 
wdiat  I desire,  grant  to  me,  by  the  diligent 
confession  of  my  faults,  ever  to  study  to 
obtain  the  grace  of  Thy  redemption  and 
salvation.  And  whatsoever  w^ork  I may 
undertake  out  of,  by,  and  in  Thy'  grace, 
cause  it  to  turn  entirely  to  Thy  praise  ; 
and  preserve  me  from  sins  for  the  time  to 
come,  and  teach  me  to  be  more  vigorous 
in  good  works,  that  as  long  as  I may 
live  in  this  body,  I may  be  always  doing 
some  service  for  Thee.  And  grant  that 
after  the  departure  of  my  soul  from  the 
body,  I may  obtain  the  pardon  of  my 
sins  and  the  gift  of  eternal  life,  through 
Him  wdio  liveth  and  reigneth  wuth  Thee 
w'orld  Avithout  end  ” (St  Anselm,  Medita- 
tion ix.) 


90  The  Boole  of  the  Holy  Ro'scmj. 

CHAPTER  XL 

THE  SCHIPTURE  TYPES  OF  THE  FIFTH  SORROWFUL  MYSTERY. 

I.  THE  FOUNTAIN  IN  PAKADISE  WHICH  WATERED  THE  WHOLE  EARTH. 

II.  THE  PASCHAL  LAMB.  III.  THE  PASSAGE  OF  THE  RED  SEA. 

IV.  THE  PRAYER  OF  MOSES  ON  THE  MOUNT.  V.  THE  BRAZEN  SERPENT. 

VI.  Till?  ROCK  WHICH  YIELDED  A STREAM  OF  WATER. 

1.  The  fountain  springing  up  in  the  p>lace  of  pleasure  in  Paradise,  which,  being  divided 
into  four  streams,  watered  the  whole  earth. 


There  can  be  no  part  of  the  work  of  the 
Eternal  Son  for  the  redemption  of  man, 
which  antecedently  we  should  be  prepared 
to  believe  would  be  more  richly  prefigured 
in  the  previous  Covenants  of  Ood  with 
man,  than  His  supreme  act  of  the  laying 
down  His  life  on  the  Cross,  when  He 
littered  the  words,  “ It  is  consummated.” 
And  the  fifth  sorrowful  mystery  is  sha- 
dowed forth,  in  fact,  in  an  endless  variety 
of  ways  ; nevertheless,  because  the  well  is 
deep,  we  must  be  satisfied  to  draw  from 
it,  not  what  we  could  wish,  and  what  it 
contains,  but  what  space  and  opportunity 
permit. 

In  figuris  prsesignatur  {sinQs  the  Church), 
Cum  Isaac  irrimolatur, 

Agnus  Paschse  deputatur, 

Datur  manna  Patribus. 

— Hymn,  Lauaa 

The  figure  of  “ Isaac  ” and  of  th^ 
“ manna  ” have  already  occupied  our 
attention,  and  with  that  of  the  “ Paschal 
lamb/’  w'e  will  associate  those  above 
enumerated,  each  in  their  own  way,  re- 
flecting their  particular  portion  of  light 
upon  the  sacred  mystery. 

“ There  was  not  a man  to  till  the 
earth,”  says  the  Book  of  Genesis,  “ but  a 
spring  rose  up  out  of  the  earth,  w^atering 
all  the  surface  of  the  earth.  And  the 
Lord  had  planted  a paradise  of  pleasure 
from  the  beginning,  wherein  He  placed 
man  whom  He  had  formed.  And  a river 
went  out  from  the  place  of  pleasure,  which 
from  thence  is  divided  into  four  heads  ” 
(Gen.  ii.  5-10). 

Let  us  briefly  study  the  particulars  of 
the  parallel,  and  see  if  the  resemblance  is 
not  almost  minute.  But  there  was  not 
a man  to  till  the  earth  when  this  fountain 
sprang  up  in  paradise.’^  When  Jesus 
came  into  the  world,  there  was  not  a man 


to  remedy  its  disorders,  nor  to  heal  its 
wounds.  Isaias,  in  the  spirit  of  prophecy, 
foresaw  the  state  of  the  world  at  His 
coming,  and  has  thus  described  it : — 
“ And  the  truth  had  become  forgotten, 
and  he  that  departed  from  evil  lay  open 
to  be  a prey.  And  the  Lord  saw  it,  and 
it  appeared  evil  in  His  eyes,  for  judgment 
had  failed.  And  He  saw  that  there  was 
no  man,  and  He  was  astonished  that  there 
was  not  one  to  oppose  himself.  Therefore, 
His  own  arm  wrought  salvation,  and  His  jus- 
tice it  strengthened  Him  ” (Isaias  lix.  15). 

“ And  the  river  luent  out  from  the  place 
of  pleasure,  which  from  thence  is  divided 
into  four  heads.^’’  Let  us  contemplate 
Jesus  attentively  as  He  lies  stretched  out 
on  the  Cross.  He  is  beautiful  above  the 
sons  of  men,  yet  His  head  flows  with 
blood  from  the  wounds  of  the  thorns.  His 
hands  flow  with  blood  at  each  extremity  of 
the  transverse  beam  of  the  Cross.  His  feet 
flow  with  blood  at  the  foot  of  tbe  Cross. 
And  here  we  behold  the  healing  stream 
which  gives  life  to  the  ivorld,  flowing 
from  the  fountain  of  salvation,  and  wdiich 
from  thence  is  divided  into  four  heads. 

“ But  the  spring  rose  up  out  of  the  earth, 
watering  all  the  surface  of  the  earth  f As 
the  ivaters  of  the  river  of  paradise,  which 
went  forth  from  the  place  of  pleasure, 
after  being  divided  into  four  heads,  spread 
themselves  over  the  earth,  watering  its 
surface,  so  the  doctrines  of  tbe  gospel, 
which  went  forth  from  Mount  Sion,  “ the 
city  of  perfect  beauty,  the  joy  of  the  ivhole 
earth”  (Lam.  ii.  15),  and  tbe  city  which 
the  Lord  hath  built”  (Ps.  ci.  17),  having 
been  sent  east  and  west,  north  and  south, 
are  spreading  themselves  daily  over  the 
earth,  ever  covering  its  surface  with  fresh 
falls  of  the  heavenly  dew  of  the  Word  of 
Life. 


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91 


Scriptw'e  Types  of  the  Fifth  Sorrowful  Mystery. 

2.  The  Paschal  Lamb  ; and  3.  The  Passage  of  the  Red  Sea. 


For  these  things  were  done,  says  the 
Evangelist,  that  the  Scriptures  might  be 
fulfilled.  “ You  shall  not  break  a bone 
of  Him.”  There  exists  no  other  prophecy 
ill  the  Sacred  Scriptures  to  this  effect, 
except  the  typical  history  of  the  Paschal 
lamb,  which  the  Israelites  were  com- 
manded to  kill  and  eat  the  night  of  their 
sudden  departure  from  the  land  of  Egypt, 
liaving  first  sprinkled  the  door-posts  of 
their  houses  with  the  blood  of  the  lamb, 
that  the  destroying  angel,  who  was  sent 
to  strike  the  first-born  of  the  Egyptians, 
might  see  the  sign  of  salvation  on  their 
dwellings,  and  pass  them  over.  The  Pas- 
chal lamb  is  thus  placed  by  the  Evangelist 
as  among  the  figures  of  Christ,  and  the  alle- 
gory, or  figure,  hardly  needs  explanation. 
‘•Christ  ourPasch  is  slain,”  says  the  apostle, 
“ therefore  let  us  keep  the  feast  ” (1  Cor. 
V.  7).  Again,  Christ,  our  atoning  sacrifice, 
is  called  in  the  Book  of  Ptevelations,  “ The 
Lamb  slain  before  the  foundations  of  the 
world.”  And  the  Church  sings — 

“ As  the  avenging  angel  passed 

Of  old,  the  blood-besprinkled  door  ; 

As  the  cleft  sea  a passage  gave, 

Then  closed  to  whelm  the  Egyptians  o'er; 
“ So  Christ,  our  Paschal  Sacrifice, 

Has  brought  us  safe  all  perils  through  -• 
While  for  unleavened  bread  we  need 
lJut  heart  sincere  and  purpose  true.’’ 

— Hymn,  Ad  Rcyias  Agni,  Caswall’s  version. 


The  miraculous  passage  of  the  Bed  Sea, 
in  the  same  manner,  is  also  recognised  by 
St  Paul  as  a figure  of  the  salvation  of  the 
Cross  : “I  would  not  have  you  ignorant, 
brethren,”  he  writes,  “ how  our  fathers 
all  passed  through  the  sea,  and  all  in  Moses 
were  baptized  in  the  cloud  and  in  the 
sea.”  Now,  all  these  things  happened  to 
them  in  a figure,  and  they  are  written  for 
our  correction,  upon  whom  the  ends  of 
the  world  are  come  (1  Cor.  x.  1).  After 
these  things,  as  St  Augustine  also  writes, 
“ Moses  is  commanded  to  strike  the  sea 
with  his  rod.  Behold  in  this  rod  the 
mystery  of  the  Holy  Cross.  Observe, 
and  see,  that  except  the  rod  be  lifted  up 
over  the  sea,  the  people  of  God  are  not 
delivered  out  of  the  hands  of  Pharao. 
And,  in  the  same  manner,  if  the  Holy 
Cross  also  had  not  been  lifted  up,  the 
Christian  people  would  have  perished  for 
ever.  But  when  the  rod  is  raised  up, 
that  is,  when  the  Cross  is  placed  erect, 
then  the  sea  gives  way,  and  its  waves 
yield.  Let  us,  my  brethren,  pray  to  our 
Lord  to  perform  in  our  hearts  and  persons 
the  same  work  which  He  accomplished 
on  the  Egyptians,  that  we  may  receive 
the  gift  of  the  Holy  Spirit  to  destroy  in 
ourselves  the  spiritual  Egyptians,  for  he 
does  this  who  destroys  in  himself  the 
works  of  darkness”  (Sermon  XXIV.) 


4.  The  Prayer  of  Moses  on  the  Mount. 


Scarcely  were  the  ])eople  fairly  ad- 
vanced into  the  wilderness,  the  Scripture 
relates,  when  an  enemy  comes  against 
them  to  dispute  their  further  progress. 
This  is  the  people  of  Amalec.  And  Moses 
said  to  Josue,  “ Choose  out  men,  and  go 
and  fight  against  Amalec,  and  I will  stand 
on  the  top  of  the  hill,  having  the  rod  of 
God  in  iny  hatid.”  !Moses  went  up  into 
the  mount  with  Aaron  and  Hur,  and  the 
battle  began.  As  long  as  Closes  lifted  up 
his  hands  to  pray,  Israel  overcame,  but  if 
he  let  them  down  even  a little,  Amalec 
overcame.  !Moses’  liands,  liowever,  be- 
came lieavy,  and  at  length  Aaron  and 
Hur,  taking  a stone,  placed  it  under  him, 


so  that  he  sat  upon  it,  and  they  stayed  up 
his  hands  on  both  sides.  And  thus  ic 
came  to  pass  that  his  hands  were  not 
weary  until  sunset.  And  Josue  prevailed 
against  Amalec,  and  put  them  to  flight 
by  the  edge  of  the  sword  (Exod.  xvii.  12). 

“ Herein,  my  brother,”  writes  St  John 
Chrysostom,  “thou  seest  the  blessed  Moses 
I)ointing  to  the  Cross  by  another  figure. 
And  if  you  desire  to  know  in  what  man- 
ner, listen,  for  tliose  who  discourse  of  the 
Cross  should  be  prepared  with  every 
variety  of  figure  and  mystery.  ‘ And  it 
came  to  pass,  as  long  as  Moses  lifted  uj) 
his  hands  to  pray,  Israel  overcame,  but  if 
he  let  them  down  even  a little,  Amalec 


92 


The  Booh  of  the  Holy  Rosary. 


overcame.’  What  is  the  meaning  of  this 
figure  f A Jew,  alarmed  lest  the  glory  of 
the  Cross  should  be  seen  shining  through 
it,  will  say,  “ This  figure  has  no  reference 
•whatever  to  what  you  are  dreaming  about. 
It  was  no  more  than  a mere  mode  of 
i)rayer,  and  not  the  figure  of  what  you 
imagine.  But,  against  this,  it  is  to  be 
answered,  if  the  victory  were  the  fruit  of 
nothing  but  the  prayer  of  Moses,  how 
comes  the  Scripture  not  to  ascribe  the 
victory  to  his  prayei.  For  the  language 
of  the  Scripture  is  not  ‘ when  Moses 
2:)rayed,’  but  it  ascribes  the  victory  simply 
to  the  holding  out  his  hands.  ‘ For  when 
Moses,’  says  the  Scripture,  ‘ let  his  hands 
drop  down  even  a little,  Israel  was  over- 


come, and  when  he  stretched  them  ont, 
Amalec  was  put  to  flight.’  If  this  is 
solely  to  be  ascribed  to  his  prayer,  the 
words  certainly  should  have  been,  ‘ When 
Moses  prayed.’  But,  as  I have  said,  the 
Scripture,  omitting  all  direct  mention  of 
his  prayer,  not  indeed  as  if  it  were  useless, 
but  as  being,  second  in  importance  to  the 
figure  of  the  cross,  ascribes  the  victory 
solely  to  the  type  and  to  the  sign  ; ‘ for 
when  Moses  stretched  out  his  hands, 
Israel  conquered.’  What  does  this  stretch- 
ing out  of  his  hands  signify?  Picture  to 
yourself  these  stretched-out  hands,  and 
behold  in  them  a resplendent  figure  of  the 
adorable  Cross  ” (Homily  on  the  Brazen 
Serpent). 


5.  The  Brazen  Serpent. 


In  the  next  figure  we  shall  see  fore- 
shadowed the  power  of  the  Cross  over  the 
confusion  and  suffering  brought  about  by 
the  sins  of  the  people.  This  is  the  brazen  ser- 
pent of  the  wilderness,  the  history  of  which 
may  be  narrated  briefly  as  follows  from 
the  Book  of  Numbers  : — “ The  forty  years 
of  wandering  were  drawing  to  an  end,  but 
the  murmuring  and  discontented  spirit  of 
the  people  remained  unchanged.  The 
children  of  Edom  had  refused  them  the 
right  of  passage  through  their  territory, 
and  this  refusal  made  it  necessary  to 
return  back  southward,  and  pass  to  the 
east  of  Mount  Seir,  where  Edom  dwelt. 
This  increase  of  marching  drew  from  them 
complaints  and  murmurs ; they  quarrelled 
with  the  manna,  and  asked  Moses  why  he 
had  brought  them  up  out  of  Egypt,  and 
complained  that  they  had  neither  bread 
nor  water.  To  punish  them,  God  sent 
serpents  among  them,  which  bit  and 
killed  many  of  them.  The  people  came 
at  length,  and  said  that  they  had  sinned, 
and  prayed  Moses  to  take  away  the  ser- 
pents from  them.  Moses  prayed  for  the 
people  ; and  the  Lord  said  to  him,  “ Make 
a brazen  serpent,  and  set  it  up  for  a sign  ; 
whosoever,  being  struck,  shall  look  upon 
it,  shall  live.”  Moses  did  so,  and  when 
they  who  were  bitten  looked  u2:»on  it,  they 
were  healed  ” (Num.  xxi.) 

Jesus,  in  His  discourse  by  night  with 


Nicodemus,  declares  this  brazen  serpent 
to  be  a figure  of  His  passion  on  the  Cross, 
saying,  “For  as  Moses  lifted  up  the  ser- 
pent in  the  wilderness,  so  the  Son  of  man 
must  be  lifted  up,  that  every  one  who 
believeth  in  Him  may  not  perish,  but 
have  everlasting  life”  (John  hi.  14). 

“ Brethren,”  says  St  John  Chrysostom, 
above  quoted,  “ this  figure  of  the  serpent 
was  an  image  of  the  Cross.  And  if  it  be 
asked  in  what  way,  we  may  reply,  that  as 
this  image  of  the  serpent  had  all  the  shape 
and  form  of  a serpent,  without  its  venom 
and  stealthiness,  so  our  divine  Redeemer, 
according  to  the  apostle,  ajrpeared  in  the 
likeness  of  sinful  flesh,  yet  was  without 
sin.  ‘Who  did  no  sin,’  as  St  Peter  says, 
‘ neither  was  deceit  found  in  His  mouth.’ 
Behold  the  truth  shining  through  the 
figures  of  the  ScrijDture.  Serpents  bit  the 
children  of  Israel  when  the  people  rushed 
into  transgression.  Moses  prays  God  to 
show  him  some  healing  remedy,  and  God 
shows  to  His  servant  the  remedy  he  asks 
for.  ‘ Make  a brazen  serpent,’  He  says, 
‘and  set  it  up  before  the  tabernacle  of 
the  testimony.’  What  can  be  the  mean- 
ing of  such  a sign  as  this  ? The  serpents 
which  inflict  the  bites  are  one  thing,  and 
another  serpent  is  crucified  for  them. 
What  can  this  riddle  mean?  What  can 
be  the  mystery  of  which  it  is  the  shadow 
and  figure  ? In  the  same  way  as  another 


93 


Scripture  Types  of  the  Fifth  Sorrowful  Mystery. 


serpent  w’liich  does  not  bite  is  in  this 
figure  nailed  to  the  Cross  for  the  serpents 
inflicting  the  bites,  so  the  innocent  Jesus 
is  about  to  suffer  for  all  those  who  have 
sinned.  For  the  serpents  which  bit  the 
people,  the  serpent  which  is  harmless  is 
crucified;  and  for  us,  who  are  subject  to 
death.  He  is  nailed  to  the  Cross,  over  whom 
death  hath  of  right  no  dominion  : as  the 
prophet  says,  ‘The  Lord  hath  delivered 
Himself  up  for  our  sins’  (Isa.  liii.  12). 
And  again  we  ask,  why  is  a serpent  made 


of  brass  fixed  to  the  cross  1 and  the  answer 
is,  that  the  bites  of  the  serpents  might 
be  removed.  One  thing  is  raised  on  the 
cross,  and  another  thing  is  done  away 
with  by  means  of  it.  As  in  this  case,  it 
was  the  image  of  the  serpent  which  was 
publicly  exposed  that  removed  the  bites 
of  the  other  serpents,  so  it  is  the  death  of 
Christ  which  has  taken  away  death,  and 
which  has  routed  the  assaults  of  the 
demons  ” (Homily  on  the  Brazen  Ser- 
pent). 


6.  The  rock  m the  wilderness  which  yielded  a stream  of  water  upon  being  struck. 


The  narrative  in  the  Holy  Scripture 
runs  as  follows  : — “ And  the  people  want- 
ing water,  came  together  against  Moses 
and  Aaron.  And  making  a sedition,  they 
said  : Would  God  we  had  perished  among 
our  brethren  before  the  Lord.  Why 
have  you  brought  out  the  Church  of  the 
Lord  into  the  wilderness,  that  both  we 
and  our  cattle  should  die?  And  Moses 
and  Aaron  leaving  the  multitude,  went 
into  the  tabernacle  of  the  covenant,  and 
fell  flat  upon  the  ground,  and  cried  to 
the  Lord,  and  said  : O Lord  God,  hear 
the  cry  of  this  people,  and  open  to  them 
Thy  treasure,  a fountain  of  living  water, 
that  being  satisfied,  they  may  cease  to 
murmur.  And  the  Lord  spoke  to  Moses, 
saying : Take  the  rod,  and  assemble  the 
people  together,  thou  and  Aaron  thy 
brother,  and  speak  to  the  rock  before 
them,  and  it  shall  yield  waters.  And 
when  thou  hast  brought  forth  water  out 
of  the  rock,  all  the  multitude  and  their 
cattle  shall  drink.  Moses  therefore  took 
the  rod,  which  was  before  tlie  Lord,  as 
He  had  commanded  him.  And  having 
gathered  together  the  multitude  before 
the  rock,  he  said  to  them  : Hear,  ye  re- 
bellious and  incredulous  : Can  we  bring 
you  forth  water  out  of  this  rock  ? And 


when  Moses  had  lifted  up  his  hand,  and 
struck  the  rock  twice  with  the  rod,  there 
came  forth  water  in  great  abundance,  so 
that  the  people  and  their  cattle  drank  ” 
(Numb.  XX.) 

“ On  this  subject,”  writes  St  Augustine, 
“ we  have  the  clearest  and  most  reliable 
testimony  of  the  Apostle,  who  says,  ‘ And 
they  drank  of  the  Spiritual  Eock  which 
followed  them,  and  the  rock  was  Christ’ 
(1  Cor.  X.  4).  For  as  it  is  the  custom 
with  the  Divine  mysteries,  contained  in 
the  Sacred  Scriptures,  that  the  same  per- 
son should,  according  to  the  thing  which 
is  to  be  signified  at  one  time,  wear  one 
character,  and  at  another  a different  one, 
Closes,  at  the  present  moment,  represents 
the  character  of  the  people  of  the  Jews 
under  the  law.  For  as  Moses,  striking  the 
rock  with  his  rod,  doubted  the  power  of 
God,  so  the  people  which  was  under  the 
law  given  by  ISIoses,  when  they  nailed 
Him  to  the  wood  of  the  Cross,  did  not 
believe  Him  to  be  the  Power  of  God. 
But,  nevertheless,  just  as  the  rock  when 
struck  yielded  a stream  of  water  for  those 
who  were  athirst,  so  the  Avound  inflicted 
upon  Jesus  in  His  Passion,  became  the 
source  of  life  to  all  that  believe  ” (Contra 
Faust.,  lib.  xvi.) 


( 


THE  SONG  OF  TRIUMPH  FROM  THE  MIDST  OF  THE  FIERY  FURNACE. 


‘‘  In  the  evening  sorrow  shall  have  place,” 
says  holy  David,  “ but  in  the  morning 
corneth  gladness  ” (Ps.  xxix.  6).  “You 
shall  weep  and  lament,”  says  Jesus  to 
His  disciples,  “ but  your  sorrow  shall  be 
turned  into  joy.  For  you  now  indeed 
have  sorrow,”  He  continues,  “ but  I will 


see  you  again,  and  your  heart  shall 
rejoice,  and  your  joy  no  man  shall  take 
from  you”  (John  xvi.) 

The  Five  Sorrowful  Mysteries,  record- 
ing the  sufferings  and  death  at  the  cost 
of  which  Jesus  has  rebuilt  the  city  of  God,' 
are  now  past ; and  agreeably  to  the  in- 


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RY  THE  KING  OF  15AHYLON, 


95 


Introduction  to  the 

spired  promise,  we  naturally  expect  in  tlie 
Mysteries  that  are  to  follow  that  after 
“the  evening  of  sorrow,  in  the  morn- 
ing there  will  come  gladness.”  And, 
indeed,  no  sooner  do  these  Mysteries  pre- 
sent themselves  in  view,  than  the  ex[)ec- 
tation  gains  in  strength.  The  finding 
again  of  Jesus  at  the  age  of  twelve  years, 
by  His  blessed  Mother,  after  a sorrowing 
search  of  three  days,  throughout  sustained 
by  the  natural  hope  of  soon  discovering 
Him,  is,  as  we  have  seen,  one  of  the  Five 
Joyful  Mysteries.  But  what  must  have 
been  the  joy  of  the  first  meeting  of  Mary 
with  Jesus  on  the  morning  of  His  resur- 
rection, after  the  three  days  of  agonising 
participation  in  His  Passion,  from  which 
the  concluding  scenes  of  His  death  and 
burial  appeared  to  shut  out  to  all  but  the 
supernatural  light  of  faith  the  last  glim- 
mer of  the  hope  of  ever  meeting  Him 
again  ! In  the  Mystery  of  the  Ascension, 
we  are  filled  with  joy  at  remembering  how 
Jesus  said,  “ I go  to  prepare  a place  for 
you.”  In  the  Mystery  of  the  Mission  of 
the  Holy  Spirit,  we  learn  the  coming  of 
One  who  fills  the  hearts  of  the  faithful 
with  joy  and  gladness.  In  the  Assumption 
of  the  Blessed  Virgin,  we  are  invited  to 
rejoice  with  the  holy  angels,  because  Mary, 
their  Queen,  is  assumed  into  heaven. 
And,  again,  in  the  Fifth  Mystery,  we  are 
called  upon  to  rejoice  with  all  the  saints 
in  the  Coronation  of  their  Queen.  “ In 
the  evening  sorrow  has  had  place,  but  in 
the  morning  cometh  gladness.” 

Thus,  the  result  of  even  the  most  rapid 
and  cursory  glance  at  the  Mysteries  which 
follow,  suffices  to  leave  us  in  possession 
of  the  conviction  that  they  might  with 
perfect  fitness  have  borne  the  designation 
of  a second  series  of  Joyful  Mysteries. 
And  yet,  the  universal  sense  of  all  the 
faithful,  in  theplaceof  “Joyful Mysteries,” 
has  accepted  the  title  of  “ Glorious 
Mysteries.”  Let  us  then  pause  for  a 
moment  to  try  to  seize  upon  the  particular 
import  and  meanitig  conveyed  in  the 
designation  “ GLOBIOUS.” 

The  joy  of  an  intelligent  creature,  in  its 
primary  sense,  would  seem  to  consist  in 
the  response  of  the  intelligent  soul  to  that 
which  is  intrinsically  beautiful  and  lovely. 
Such,  for  example,  we  may  suppose,  to 


Glorious  Mysteries. 

have  been  the  joy  which  the  first  sight  of 
Eve  must  have  conveyed  to  Adam.  What 
words,  for  example,  can  easily  describe 
Adam’s  sense  of  delight  on  first  beholding 
the  bright  and  lovely  creature  whom  God 
had  given  to  him  to  be  the  partner  of  his 
life  and  sovereignty  in  Paradise  ? Here 
must  have  been  a heart  simply  overflow- 
ing with  joy  at  the  bounty  and  good- 
ness of  his  Maker,  in  the  gift  of  his 
beautiful  and  amiable  helpmate. 

“Awake  ! 

My  fairest,  luy  espoused,  my  latest  found, 
Heaven’s  last,  best  gift,  my  ever  new  delight ! 
Awake  ! the  morning  shines,  and  the  fresh  fields 
call  us.” 

— Milton’s  Paradise  Lost,  Book  V. 

Here  there  had  been  no  symptom  of 
anything  like  previous  sorrow  or  suffering. 
Here  there  had  been  “no  evening  of 
lamentation  to  which  gladness  had  suc- 
ceeded in  the  morning.”  Adam’s  rejoic- 
ing was  pure  joy  that  had  never  known 
so  much  as  the  name  of  grief.  Again, 
when  the  angels  of  God  were  for  the  first 
time  admitted  to  see  His  work  of  creation, 
the  Book  of  Job  says,  ‘‘  The  morning  stars 
praised  Him,  and  all  the  sons  of  God 
made  a joyful  melody”  (Job  xxxviii.  7). 
This  universal  jubilee  of  all  intelligent 
creation,  in  like  manner,  had  been  pre- 
ceded by  no  previous  sorrow  or  affliction ; 
all  was  pure  rejoicing  and  overflowing 
joy.  They  praised  the  wise  and  merciful, 
the  good  and  glorious  Creator  of  the 
universe  which  they  surveyed,  and  sang 
together — 

“ Praise  the  Lord  of  Heaven,  praise  Him  in  the 
highest ; 

Praise  Him,  all  ye  angels;  praise  Him,  all  ye 
hosts  of  llis  : 

He  spoke  the  word,  and  all  was  made  ; He  gave 
command,  and  they  were  created.” 

— Ps.  cxlviii. 

Next  in  degree  to  the  joy  of  intelligent 
creation  on  beholding  the  wonders  of  the 
works  of  God,  and  on  seeing  the  good 
gifts  with  which  their  Creator  has  sur- 
rounded their  own  life,  would  seem  to  be 
tlie  joy  of  those  who  have  fallen  into  ruin 
and  misery,  and  who  hail  with  delight 
the  approach  of  a Deliverer,  and  gladly 
welcome  the  advent  of  a Saviour.  If  the 
fir.st  is  the  joy  which  renders  its  glad 
homage  to  the  beauties  and  wonders  of 


96 


The  Book  of  the 

the  work  of  God  the  Creator,  this,  on  the 
other  hand,  is  the  joy  which  greets  the 
coming  of  God  the  liedeemer,  and  over- 
flows with  gladness  at  the  drawing  near 
of  His  redemption.  It  is  this  latter  joy 
which  is  the  subject  of  the  Five  Joyful 
Mysteries  of  the  Rosary,  and  it  is  a joy,  as 
we  have  seen,  which  the  depth  of  the  fall 
of  man  only  heightens  instead  of  impairs  ; 
and  which  it  is  not  in  the  power  of  any 
present  misery  or  wretchedness,  however 
great,  to  obliterate  or  even  to  diminish. 
As  the  prophet  says,  “ Though  the  fig-tree 
blossom  not,  and  the  vine  put  not  forth 
her  shoots  ; though  the  fruit  of  the  olive 
fail,  and  the  land  yield  not  her  increase ; 
though  the  sheep  be  cut  off  from  the  fold, 
and  no  herd  be  found  in  the  stalls ; yet  I 
will  rejoice  in  the  Lord,  I will  joy  in  God 
iny  Saviour”  (Habacuc  hi.) 

Even  the  very  angels  in  Heaven  who  had 
never  fallen,  when  they  beheld  the  joyful 
salvation  of  God  for  fallen  men,  in  the 
Infant  Saviour  lying  in  the  arms  of  Mary 
in  Bethlehem,  so  far  partook  of  the  joys 
of  men,  that  by  permission  of  God  they 
came  to  this  earth  to  testify  their  joy  in 
liyinns  of  praise,  saying,  “ Glory  to  God 
ill  the  highest,  and  on  earth  peace  to  men 
of  good  will.” 

But  as  God  the  Redeemer  Himself 
came  into  the  ’world  to  suffer,  and  as  He 
has  said  to  all  whom  He  intends  to  save, 

‘‘  Take  up  your  Cross  and  follow  Me  ; ” 
there  is  yet  a further  and  third  form  of 
joy  to  be  noticed,  which  is  that  of  the 
Deliverer  and  His  ransomed  ones  who, 
have  themselves  passed  through  the  fire 
of  great  tribulations,  and  now  enjoy  either 
the  possession  or  else  the  near  prospect 
of  the  glory  and  triumph  of  their  victory ; 
according  to  David  s words,  ‘‘  In  the 
evening  sorrow  shall  have  place,  but  in 
the  morning  gladness.”  Here  it  is  to  be 
observed,  that  there  is  more  than  one 
entirely  new  element  which  enters  into 
this  joy  of  the  redeemed.  There  is  not 
only  joy  and  thanksgiving  for  the  mercy 
of  their  redemption  and  deliverance ; 
there  is  not  only  the  most  joyful  thought 
that  “ tears  are  now  wiped  away  from 
every  eye,  and  that  mourning,  crying,  and 
sorrow  shall  be  no  more  ; ” but  there  is 
aL'O  -what  is  more  than  all,  the  exultation 


Holy  Rosary. 

over  an  enemy  that  is  laid  low — there  is 
the  glory  and  triumph  of  the  conqueror 
over  a fierce  and  merciless  adversary  who 
is  confounded  for  ever.  Such  is  the 
Christian  joy  of  the  “Glorious  Mysteries.” 

And  we  may  see  this  exemplified  in  the 
way  of  figure  in  many  striking  events  of 
the  old  law.  Thus  in  the  delivery  of 
Israel  out  of  the  hands  of  the  Egyptians, 
by  the  closing  in  of  the  waters  of  the  Red 
Sea  over  the  Egyptian  host,  the  song 
of  triumph  which  Moses  sang  on  the 
shores  of  the  sea,  brings  out  in  the 
strongest  relief  this  feeling  of  a con- 
queror’s exultation  over  the  fallen  foe, 
and  the  triumph  and  jubilee  of  the  victor 
over  the  defeated  pride  of  the  adversary. 

The  enemy  said  : “ I will  pursue  after 
and  overtake,  I will  divide  the  spoils, 
and  my  soul  shall  have  its  fill.  I will 
draw  my  sword,  and  my  hand  shall  slay 
them. 

“ Thy  breath  went  forth,  and  the  sea 
covered  them.  They  sank  like  lead  in 
the  mighty  waters. 

“ Lord,  who  is  like  unto  Thee  among 
the  strong?  who  is  like  unto  Thee,  glorious 
in  holiness,  doing  wondrous  things  ? ” 
(Exod.  XV.  9). 

Exactly  the  same  character  of  exulta- 
tion marks  the  song  of  Debbora  the 
prophetess,  on  the  occasion  of  the  defeat 
of  Sisara.  The  prophetess  glories  and 
rejoices  over  the  fallen  Sisara,  and  says  : 

“ At  her  feet  he  fell,  he  fainted  and  he 
died,  he  rolled  before  her  feet,  and  he  lay 
lifeless  and  wretched. 

“ His  mother  looked  out  of  a window 
and  howled,  she  spoke  from  her  inner 
chamber,  and  said.  Why  is  his  chariot  so 
long  in  coming  back  ? why  are  the  feet 
of  his  horses  so  slow  ? So  let  all 
Thine  enemies  perish,  0 Lord,  but  let  them 
that  love  Thee  shine  as  the  sun  sbineth 
in  his  rising”  (Judges  v.  27). 

Judith’s  inspired  song  of  victory  runs 
in  quite  a similar  strain  of  exultation  over 
the  fallen  adversary : 

“ The  Assyrian  came  out  of  the  moun- 
tains of  the  north  in  the  multitude  of  his 
strength,  his  multitudes  stopped  up  the 
torrents,  and  their  horses  covered  the 
valleys. 

“ He  boasted  that  he  would  set  my 


97 


Introduction  to  the 

borders  on  fire,  and  kill  my  young  men 
with  the  sword ; that  he  would  make  my 
infants  a prey  and  my  virgins  captives. 

“ But  the  Almighty  hath  struck  him, 
and  hath  delivered  him  into  the  hands  of 
a woman,  and  hath  slain  him”  (Judith 
xvi.) 

The  prophet  Isaias,  under  the  figure  of 
the  fallen  empire  of  Babylon,  describes  a 
kind  of  forlorn  jubilee  of  exultation,  ex- 
tending even  to  the  lost  themselves,  who 
take  up  their  parable  to  rejoice  over  the 
fall  of  the  prince  of  pride  that  sought  to 
exalt  himself  above  God  : “ How  art  thou 
fallen  from  heaven,  0 Lucifer,  thou  son 
of  the  morning  ! how  art  thou  fallen  to 
the  earth  that  didst  wound  the  nations  ! 
And  thou  saidst  in  thy  heart,  I will 
ascend  into  heaven,  I will  exalt  my 
throne  above  the  stars  of  God,  I will  sit 
in  the  mountain  of  the  covenant,  I will 
ascend  above  the  height  of  the  clouds,  I 
will  be  like  unto  the  Most  High.  Is  this 
then  he  that  troubled  the  earth,  that 
shook  kingdoms,  that  made  the  world  a 
wilderness  and  destroyed  the  cities  ? How 
art  thou  fallen  ! ” (Isa.  xiv.) 

But  if  the  fall  of  defeated  pride  is  a 
just  cause  of  such  a forlorn  kind  of  con- 
gratulation as,  at  the  best,  that  must  be 
which  can  be  supposed  possible  to  those 
who  have  fallen  into  the  same  condemna- 
tion, with  how  much  more  of  truth  and 
justice  is  the  same  fall  of  the  adversary 
not  a cause  of  joy  and  triumph  to  those 
who  were  marked  out  to  be  the  very 
victims  of  his  pride  and  malice,  and  who 
are  now  delivered  from  the  cruel  gripe 
that  sought  to  seize  them  ! “ He  boasted,” 
sings  Judith,  “ that  he  would  set  my 
borders  on  fire,  and  kill  my  young  men 
with  the  sword ; that  he  would  make  my 
infants  a prey,  and  lead  my  virgins  cap- 
tive. But  the  Almighty  hath  slain  him, 
and  hath  delivered  him  into  the  hand  of 
a woman.” 

Such,  to  the  Christian,  is  the  joy  of  the 
Glorious  Mysteries.  The  devil,  who 
boasted  that  he  would  lead  the  whole 
race  of  Adam  captive,  has  been  slain  by 
Jesus  through  the  Cross  of  Calvary,  and 
the  Almighty  has  delivered  his  spoils  into 
the  hand  of  a woman,  the  BLssed  Virgin, 
Mother  of  God,  whom  Jesus  her  Son 


Glorious  Mysteries. 

has  assumed  into  heaven  and  whom  He 
has  crowned  Queen  over  the  whole  blessed 
company  of  angels  and  saints.  As  heirs 
of  redemption,  then,  in  the  Glorious  Mys- 
teries we  glory  over  the  fall  of  our  great 
adversary,  we  take  up  the  parable  of  the 
partners  of  his  condemnation,  and  we 
re-echo  their  cry — ‘‘O  Lucifer,  thou  son 
of  the  morning  ! how  art  thou  fallen  ! thou 
that  saidst  I will  be  like  unto  the  Most 
High,  how  art  thou  fallen  to  the  depths 
of  hell ! ” 

As  redeemed  by  the  blood  of  Jesus,  we 
say  to  our  Lord  and  Deliverer,  “ How 
hast  Thou  humbled  Thyself  for  us,  and 
hast  become  obedient  to  death,  even  the 
death  of  the  Cross  ! and  how  hath  God 
highly  exalted  Thee,  and  given  Thee  a 
name  which  is  above  every  name,  that  at 
the  name  of  Jesus  every  knee  should 
bow,  of  things  on  earth  and  things  under 
the  earth ! ” (Phil.  ii.  8).  Children  of 
Mary,  by  the  deed  of  gift  spoken  from 
the  Cross  in  the  gracious  words,  “ Lady, 
behold  thy  son,”  we  say  to  our  Mother, 
in  these  Glorious  Mysteries,  “ How  hath 
God  had  respect  unto  the  lowliness  of 
His  handmaiden,  and  hath  exalted  thee 
above  angels  and  archangels,  above 
thrones  and  dominions,  and  above  all  the 
host  of  heaven,  and  hath  set  upon  thy 
head  the  royal  diadem,  as  Queen  of  all 
creation  ! ” 

For  these  things  we  will  indeed  rejoice  ; 
but  we  have  nevertheless  to  remember 
that  the  Christian’s  joy  must  still  be  the  joy 
of  those  who  have  yet  to  passthrough  the 
fire  of  the  tribulations  of  this  present  life. 
Jesus,  from  the  throne  of  His  glory,  bids 
us  who  are  upon  earth  take  up  His  Cross 
and  so  follow  Him  to  His  glory.  “ Ought 
not  Christ  to  suffer,”  He  says,  “ and  so 
to  enter  into  His  glory  % ” and  “Is  it  not 
sufficient,”  He  says,  “for  the  disciple  to  be 
as  His  Master  In  the  midst  of  our  joy, 
therefore,  we  take  up  our  Cross  and  follow 
Him,  for  we  bear  in  mind  His  glory ; “ and 
for  this  cause,”  as  says  St  Paul,  “ we  faint 
not  at  that  which  is  at  present  momentary 
and  light  in  our  tribulation,  which  work- 
eth  for  us  above  measure  an  eternal  weight 
of  glory;  for  we  look  not  at  the  things 
which  arc  seen,  but  at  the  things  which 
arc  not  seen,  for  the  things  which  are  seen 

G 


98 


The  Booh  of  the  Hohj  Rosary. 


are  temporal,  but  the  things  which  are  not 
seen  are  eternal  (2  Cor.  iv.  17). 

This  joy  in  the  glorious  Mysteries  of 
the  Rosary  of  the  soldier  of  the  Christian 
army,  who  glories  in  the  victory  of  the 
Captain  of  his  salvation,  and  in  the  fall 
of  his  merciless  adversary,  and  who  is, 
notwithstanding,  in  his  own  person,  be- 
ing still  tried  and  proved  in  the  furnace 
of  affliction,  “ as  gold  is  tried  seven  times 
in  the  fire,”  is  prefigured  in  the  old  law 
in  a beautiful  manner  by  the  song  of 
triumph  of  the  three  children  from  the 
midst  of  the  fiery  furnace  in  Babylon. 

Nabuchodonosor,  who  is  a figure  of  the 
devil,  had  set  up  a golden  image  in  the 
plains  of  Doura,  in  the  province  of  Baby- 
lon, and  had  issued  a royal  decree  by  a 
herald,  ‘‘  To  you  it  is  commanded,  O 
nations,  tribes,  and  languages,  that  what 
hour  soever  you  shall  hear  the  sound  of 
the  trumpet,  of  the  flute,  the  harp,  the 
sackbut,  psaltery,  dulcimer,  and  all  kinds 
of  music,  ye  fall  down  and  adore  the 
golden  statue  that  Nabuchodonosor  the 
king  hath  set  up ; but  if  any  man  shall 
not  fall  down  and  adore,  he  shall  be  cast 
the  same  hour  into  a furnace  of  burning 
fire.”  Sidrach,  Misach,  and  Abdenago 
refused  to  fall  down  and  adore,  and  by  the 
king’s  command  they  were  cast  into  the 
furnace,  which,  to  satisfy  the  king’s  rage, 
was  heated  seven  times  more  than  it  was 
accustomed  to  be  heated.  Then  these  three 
men,  that  is,  Sidrach,  Misach,  and  Abde- 
nago, fell  down  bound  in  the  midst  of  the 
furnace  of  burning  fire.  And  they  walked 
in  the  midst  of  the  flame,  praising  God 
and  blessing  the  Lord.  For  the  angel  of 
the  Lord  went  down  with  Sidrach  and 
his  companions  into  the  furnace,  and 
drove  away  the  flame,  and  made  the 
midst  of  the  furnace  like  the  blowing  of  a 


wind  bringing  dew,  and  the  fire  touched 
them  not  at  all,  nor  troubled  them,  nor 
did  them  any  harm.  Then  the  three, 
with  one  mouth,  praised,  glorified,  and 
blessed  God  in  the  furnace,  saying  : 

(the  song  of  praise  of  the  three 

CHILDREN  IN  THE  MIDST  OF  THE 

FURNACE.) 

“ Blessed  art  Thou,  0 Lord,  the  God 
of  our  fathers,  worthy  to  be  praised  and 
glorified  and  exalted  above  all  for  ever;  and 
blessed  is  the  holy  name  of  Thy  glory,  and 
worthy  to  be  praised  and  exalted  above  all 
in  all  ages.  Blessed  art  Thou  in  the  holy 
temple  of  Thy  glory,  and  exceedingly  to 
be  praised,  and  exceeding  glorious  for 
ever.  Blessed  art  Thou  on  the  throne  of 
Thy  kingdom,  and  exceedingly  to  be 
praised,  and  exalted  above  all  for  ever. 
Blessed  art  Thou,  that  beholdest  the 
depths,  and  sittest  upon  the  cherubiins, 
and  worthy  to  be  praised  and  exalted 
above  all  for  ever.  Blessed  art  Thou  in 
the  firmament  of  heaven,  and  worthy  of 
praise,  and  glorious  for  ever”  (Dan.  iii.) 

Such  w^as  the  joy  and  exultation  of  the 
three  children  over  the  defeated  pride  of 
the  king  of  Babylon,  in  the  very  midst  of 
the  fiery  furnace,  and  such  is  also  the  joy  of 
the  Christian  in  the  glorious  Mysteries  of 
the  Rosary  in  which,  from  the  midst  of  the 
fiery  furnace  of  the  afflictions  and  sorrows 
of  this  present  life,  he  glories  over  the 
fallen  pride  of  his  adversary  the  devil,  and 
rejoices  in  w^alking  in  the  midst  of  the 
flames,  praising  and  giving  thanks  to  God, 
wfflo  is  blessed  for  ever,  and  who  by  His 
death  and  resurrection  has  opened  the 
way  for  him,  notwithstanding  his  fall,  to 
a more  exceeding  weight  of  glory  in  the 
heavens. 


^7^ 


^.5 


TUE  HOLY  SCRIPTURE  NARRATIVE. 


“ And  in  the  end  of  the  Sabbath,  when  it 
“ began  to  dawn,  towards  the  first  day  of 
“ the  week,  came  Mary  Magdalen  and 
“ the  other  Mary,  to  see  the  sepulchre. 
“ And  behold  there  was  a great  earth- 
“ quake.  For  an  angel  of  the  Lord  de- 
“ scended  from  heaven,  and  coming, 
“ rolled  back  the  stone,  and  sat  upon  it. 
“ And  his  countenance  was  as  lightning, 
“ and  his  raiment  as  snow.  And  for  fear 
“ of  him,  the  guards  w'ere  struck  with 
“ terror,  and  became  as  dead  men.  And 


“ the  angel  answering,  said  to  tlie  women  : 
“ Fear  not  you  ; for  I know  that  you  seek 
“ Jesus  wdio  w^as  crucified.  He  is  not 
“ here,  for  He  is  risen,  as  He  said.  Come 
“ and  see  the  place  where  the  Lord  was 
“ laid.  And  going  quickly,  tell  ye  His 
“ disciples  that  He  is  risen  : and  behold 
“ He  will  go  before  you  into  Galilee ; 
“ there  you  shall  see  Him.  Lo,  I have 
“ foretold  it  to  you  ” (Matt,  xxviii.) 

“ But  Mary  stood  at  the  sepulchre 
“ without,  w'eeping.  Now  as  she  w’as 


100 


The  Booh  of  the 

“ weeping,  she  stooped  down,  and  looked 
“ into  the  sepulchre,  and  she  saw  two 
“ angels  in  white,  sitting,  one  at  the 
“ head,  and  one  at  the  feet,  where  the 
“ body  of  Jesus  had  been  laid.  They  say 
“ to  her  : Woman,  why  weepest  thou  % 

“ She  saith  to  them  : Because  they  have 
“ taken  away  my  Lord;  and  I know  not 
“ where  they  have  laid  Him.  When  she 
had  thus  said,  she  turned  herself  back, 
and  saw  Jesus  standing ; and  she  knew 
“ not  that  it  was  Jesus.  Jesus  saith  to 
“ her  : Woman,  why  weepest  thou  ? whom 
“ seekest  thou  ? She,  thinking  that  it  was 
“ the  gardener,  saith  to  Him  : Sir,  if  thou 
has  taken  Him  hencft,  tell  me  where 
“ thou  hast  laid  Him,  and  I will  take 
“Him  away.  Jesus  saith  to  her  : Mary. 

“ She  turning,  saith  to  Him  : Rabboni 
“ (which  is  to  say.  Master).  Jesus  saith 
“ to  her  : Do  not  touch  Me,  for  I am  not 
“ yet  ascended  to  My  Father.  But  goto 
“ My  brethren,  and  say  to  them  : I 
“ ascend  to  My  Father,  and  to  your 
“ Father,  to  My  God  and  your  God  ’’ 
(St  John  XX.) 

The  angel  of  the  Lord  has  descended 
from  heaven,  the  stone  has  been  rolled 
away  from  the  sepulchre,  the  soldiers  of 
the  watch  are  fallen  to  the  ground,  and 
are  become  as  dead  men  for  fear.  And 
thus  the  great  mystery  of  our  salvation  is 
accomplished.  Jesus  rises  again  from 

THE  DEAD. 

“Oh,  how  great  troubles  hast  Thou 
showed  Me,”  says  David,  in  a figure  of 
Christ,  “ many  and  grievous,  and  turning 
Thou  hast  brought  Me  to  life,  and  hast 
, brought  Me  back  again  from  the  depths 
of  the  earth’  (Ps.  Ixx.  20). 

It  is  the  constant  tradition  of  the 
Church,  that  before  Jesus  is  seen  by  any 
other  human  eye,  after  His  resurrection 
from  the  dead.  He  goes  first  of  all  to  con- 
sole His  Blessed  Mother.  Thus  St 
Ignatius  Loyola  writes  in  his  “ Spiritual 
Exercises,”  “ That  there  can  be  no  doubt 
but  that  the  Lord  after  His  resurrection 
first  appeared  to  His  Mother,  as  the 
Scripture  says  that  He  appeared  to 
many.  Although  it  does  not  mention 
her  by  name,  it  leaves  the  fact  nevertheless 
to  us  for  certain,  as  being  supposed  to 
have  a right  understanding,  lest,  other- 


Holy  Rosary. 

wise,  we  should  justly  hear  it  said,  ‘ Are 
ye  also  without  understanding?’”  (Spirit- 
ual Exercises). 

The  Patriarch  of  Nicomedia  adds  the 
following  reason  why  the  Blessed  Virgin 
is  never  adduced  by  the  holy  Apostles  as 
a witness  of  the  resurrection  : — “ For 
although,”  he  says,  “ they  were  informed 
by  her  of  the  fact  of  His  resurrection  with 
so  much  greater  certainty  than  by  the 
other  holy  women  who  carried  ointments 
to  the  tomb,  they  notwithstanding  never 
make  any  mention  of  her  when  they  are 
speaking  of  the  resurrection,  and  in  so 
doing  they  act  with  a very  wise  and 
becoming  prudence,  doubtless  under  the 
direction  of  the  Holy  Spirit.  For  had 
they  brought  a person  forward  as  a wit- 
ness of  the  resurrection  who  might  be 
supposed  to  have  had  the  motive  of  seek- 
ing her  own  glory,  they  would  have  in- 
curred the  blame  of  throwing  a suspicion 
on  the  truth  of  the  fact,  justly  calculated 
to  discredit  it  with  unbelievers.  On 
this  account,  they  omit  all  mention,  and 
observe  a very  proper  silence  respecting 
the  Blessed  Virgin  in  connection  with  her 
Son’s  resurrection  ” (George,  Patriarch  of 
Nicomedia,  Sermon  on  the  Resurrection). 

How  gloriously  then  are  the  holy 
David’s  inspired  words  now  fulfilled  to  this 
most  sorrowing  of  mothers  : “ Sorrow  may 
endure  for  a season,  but  joy  cometh  in  the 
morning.”  Her  lost  son,  Jesus,  as  this 
Mystery  shows  us,  is  once  more  embraced 
in  the  arms  of  His  Mother  Mary.  “ Death 
hath  no  more  dominion  over  Him.”  What 
the  thoughts  were  which  passed  through 
the  mind  of  the  Blessed  Virgin  Mother 
at  this  august  moment  of  her  joy  and 
triumph,  can  never  be  fully  known  to  us  ; 
but  there  will  be  no  presumption  in  our 
attempting  to  form  for  ourselves  some 
faint  picture  of  what  they  may  have 
been,  when  we  remember  that,  by  the 
precious  grace  of  our  adoption  as  children 
of  God,  Mary  is  become  our  mother,  and 
that  we  have  consequently  a full  right 
and  title  to  share  in  her  joy  in  the  Resur- 
rection of  Jesus. 

Mary  has,  then,  as  we  learned  from  the 
Fourth  Joyful  Mystery,  given  her 
unreserved  assent  as  Mother,  to  her 
Divine  Son’s  submitting  to  the  death  of 


The  First  Glorious  Mystery. 


101 


the  Cross.  She  knew  that  the  ransom  of 
the  world  depended  on  the  consummation 
of  His  most  precious  sacrifice,  and  as 
Mother,  she  has  allowed  the  offering  up 
of  the  sacrifice  of  Her  Son.  Mary  thus 
became  a participant  as  Mother  in  the 
work  of  redemption ; and  as  the  Eternal 
Father  so  loved  the  world  that  He  gave 
His  only-begotten  Son  for  the  life  of  the 
world,  so  the  daughter  of  Eve,  the 
earthly  parent,  has  also  ratified  the  decree 
of  the  Eternal  Father,  by  her  maternal 
assent  to  the  consummation  of  the  sacrifice. 

In  the  same  manner,  then,  that  Mary 
fully  knew  the  value  of  that  which  was 
to  be  effected  by  the  sacrifice  of  Jesus 
upon  the  Cross,  so  the  full  value  of  that 
w^hich  is  now  accomplished  by  the  resur- 
rection of  Jesus  from  the  dead  will  be 
equally  present  to  her  mind ; and  as  she 
clasps  Jesus  in  her  arms,  she  doubtless 
exclaims  in  spirit  with  the  Apostle,  Now 
is  Christ  risen  from  the  dead,  the  First- 
fruits  of  them  that  sleep.  For  as  by 
man  came  death,  by  Man  came  also  the 
resurrection  from  the  dead  : and  as 
in  Adam  all  die,  so  in  Christ  shall  all  be 
made  alive”  (1  Cor.  xv.  20).  Again,  as 
Mary  hears  the  familiar  voice  of  her 
beloved  Son  telling  her  of  His  victory  over 
death,  can  she  fail  to  rejoice  over  the 
downfall  of  the  power  of  Satan  over  men, 
which  he  exercised  over  them  through 
their  fear  of  death,  and  to  exclaim  with 
the  Apostle,  “ Now  is  death  swallowed  up 
in  victory.  O death  ! where  is  now  thy 
sting  ? O grave  ! where  is  now  thy  vic- 
tory?” (1  Cor.  XV.) 

As  Mary  contemplates  the  kingdom  of 
heaven,  now  from  henceforward  open  to 
all  believers,  will  she  not  say  to  herself,  in 
the  words  of  Josue,  “ Now  you  know 
with  all  your  mind,  that  of  all  the  words 
the  Lord  promised  to  perform  for  you, 
not  one  hath  failed  ” (J os.  xxiii.  1 4). 

As  Mary  foresees  in  spirit  how  the  word 
of  her  Divine  Son  is  soon  to  go  forth 
from  Jerusalem  to  “ cover  the  earth  with 
the  knowledge  of  the  Lord  as  the  waters 
cover  the  sea,”  the  words  of  the  holy 
Archangel  cannot  fail  to  return  to  her 
memory,  in  which  he  said  to  her,  “ He 
shall  be  great,  and  shall  be  called  the 
Son  of  the  Most  High,  and  the  Lord 


God  shall  give  unto  Him  the  throne  of 
David  His  father,  and  he  shall  reign  in 
the  house  of  Jacob  for  ever,  and  of  His 
kingdom  there  shall  be  no  end.” 

In  Thy  resurrection,  0 Lord,  ‘‘sings  the 
Church,  “ the  heavens  and  the  earth 
rejoice.”  Mary’s  joy  as  she  clasps  Jesus 
again  in  her  arms  is  the  first-fruits  of  the 
universal  rejoicing  of  all  creation  in  the 
resurrection  of  God  its  Redeemer  from 
the  dead.  Behold,  I create  a new  heavens 
and  a new 'earth,  saith  the  Lord,  and  the 
former  things  shall  not  be  in  remem- 
brance” (Isa.  Ixv.  17).  The  earth  has 
been  sprinkled  with  the  blood  of  the  Just 
One,  which  speaketh  better  things  than 
the  blood  of  Abel.  And  Mary  rejoices  to 
see  in  spirit  the  fulfilment  of  His  pro- 
mise, “ If  He  shall  lay  down  His  life  for 
sin.  He  shall  see  a long-lived  seed,  and 
the  will  of  the  Lord  shall  be  prosperous 
in  His  hand’^  (Isa.  liii.  10).  In  the 
glorified  presence  of  her  Divine  Son,  she 
has  an  earnest  of  the  fulfilment  of  these 
words,  “For  as  the  new  heavens  and  the 
new  earth  which  I make  to  stand  before 
Me,”  saith  the  Lord,  “ so  shall  your  seed 
stand  before  Me,  and  your  name  ” (Isa. 
Ixvi.  22). 

Mary’s  joy  as  she  clasps  Jesus  in  her 
arms  is  a joy  that  succeeds  to  an  intensity 
of  grief.  A moment  ago,  and  she  was 
the  Mother  of  Sorrows,  now  the  first-fruits 
of  the  rejoicing  of  all  creation  at  its  restor- 
ation to  justice  are  hers.  Can  she  then 
fail  to  call  to  mind  the  words  of  consolation 
addressed  in  a figure  to  the  holy  Job, 
“ Thou  shalt  forget  misery,  and  remember 
it  only  as  waters  that  are  passed  away, 
and  brightness  like  that  of  noonday  shall 
arise  to  thee  in  the  evening,  and  when 
thou  shalt  think  thyself  consumed,  thou 
shalt  rise  as  thedaystar”  (Job  xi.  16). 
“ According  to  the  multitude  of  the  sor- 
rows that  were  in  my  heart,”  exclaims  holy 
David  in  a figure  of  Mary,  “ Thy  comforts 
have  given  joy  to  my  soul  ” (Ps.  xciii.  19). 

If  only  some  such  thoughts  as  these 
may  have  passed  through  the  mind  of 
Mary  on  the  morning  of  the  resurrection, 
can  they  fail  to  commend  themselves  to 
the  heart  of  the  pious  Christian  who 
shall  stop  to  contemplate  this  great 
mystery  of  His  faith — the  Resurrection 


102 


The  Booh  of  the  Holy  Rosary, 


of  Jesus  from  the  dead,  the  victory  of 
creation  over  death ! 

“ Death  is  swallowed  up  in  victory,” 
each  one  who  names  the  name  of  Christ 
may  now  say.  And  he  who  had  the 
power  of  death,  to  whom  all  by  reason  of 
their  fear  of  death  were  subject,  that  is 
the  devil,  is  now  overcome  by  One 
stronger  than  himself.  Can  any  thought 
be  more  full  of  consolation  for  one  who 
knows  that  it  is  appointed  to  him  once  to 
die  % The  devil,  who  before  this  held 
men  subject  to  him  by  the  fear  of  death, 
has,  thanks  be  to  God ! had  this  power  of 
the  terror  of  death  taken  out  of  his  hands. 
J esus,  by  submitting  Himself  to  death,  and 
by  rising  from  the  dead,  has  shown  us  that 
death  is  no  longer  to  be  feared.  “ Glory 
be  to  God  ! ” therefore  is  the  Christian’s 
cry  : ‘‘  The  net  is  broken,  and  we  are 
delivered”  (Ps.  cxxiii.  7). 

“Thou  hast  opened  the  kingdom  of 
heaven  to  all  believers.”  Before  this,  not 
the  wisest  of  men  knew  for  certain  for 
what  he  lived  or  for  what  he  was  re- 
quired to  toil.  “Vanity  of  vanities, 
vanity  of  vanities,  all  is  vanity,”  said  the 
wisest  of  men.  Now  that  Jesus  is  risen, 
thanks  be  to  God  ! every  Christian  knows 
for  what  he  has  to  live,  to  toil,  and  to 
suffer.  He  is  seeking  a place  in  the 
kingdom  of  heaven,  which  will  be  given 
only  to  those  who,  in  this  present  life, 
fear  and  love  God,  and  by  His  grace 
strive  to  keep  His  commandments.  In 
this  mystery  He  learns  to  know  the 
real  prize  of  His  calling,  which  is  to  be 
w^on  by  a Christian  life  and  to  be  lost  by 
an  unchristian  life. 

Mary  foresaw  in  spirit  the  kingdom  of 
her  Son  spreading  east  and  west,  north 
and  south,  over  the  whole  world.  The 
Christian,  as  St  Augustine  remarks,  since 
the  resurrection  of  Jesus,  sees  the  fact 
before  his  eyes,  that  the  faith  of  the 
Church  has  spread  east  and  west,  north 
and  south,  over  the  world,  and  derives 
from  this  the  greatest  confirmation  of  his 
own  faith. 

When  Jesus,  in  His  resurrection  from 
the  dead,  stood  again  in  the  presence  of 
His  Blessed  Mother,  in  the  midst  of  her 
unspeakable  joy  Mary  still  looked  upon 
Him  with  the  print  of  the  nails  in  His 


hands  and  feet,  and  with  the  wound  of 
the  spear  in  His  side ; and  the  Christian 
also,  in  the  midst  of  his  joy  at  the  victory 
of  Jesus,  cannot  too  often  thus  contemplate 
Him.  For  the  life  which  leads  to  the 
earning  a seat  in  the  kingdom  of  heaven 
is  not,  and,  in  the  midst  of  the  sin  of  this 
present  world,  cannot,  be  free  from  pain 
and  suffering.  Hence  St  Paul  earnestly 
calls  every  Christian  to  this  frequent  con- 
templation of  Jesus:  “ Let  us  run,”  hesays, 
“ by  patience  the  race  that  is  set  before 
us,  looking  on  Jesus,  the  Author  and 
Finisher  of  our  faith,  who,  for  the  joy 
that  was  set  before  Him,  endured  the 
Cross,  despising  the  shame,  and  now  sit- 
teth  at  the  right  hand  of  the  throne  of 
God.  For  think  diligently  upon  Him 
that  endured  such  opposition  from  sinners 
against  Himself,  that  you  be  not  wearied, 
fainting  in  your  minds  ” (Heb.  xii.  3). 

The  practical  fruit  of  this  great  Mys- 
tery, as  St  Augustine  sets  forth  at  some 
length,  is  to  teach  us  to  disregard  the 
things  of  the  earth,  and  to  “seek  the 
things  which  are  above.”  “Let  us  hear 
the  Apostle  saying  to  us,”  writes  St  Augus- 
tine, “ ‘ If  ye  are  risen  again  with  Christ  h ’ 
Ah ! what  1 How  comes  he  to  speak  to 
us  who  are  not  yet  dead  of  rising  again  ? 
What  could  the  apostle  have  meant  by 
the  words,  ‘ If  ye  are  risen  again  with 
Christ  ] ’ Could  Christ  have  risen 
again  if  He  had  not  died?  Yet  he  is 
speaking  to  those  who  are  alive,  not  to 
those  who  were  just  lately  dead,  and  are 
now  rising  again  from  the  dead.  What 
is  he  bringing  us  to  ? Observe  carefully 
what  it  is  that  he  says  : ‘ If  ye  are  risen 
again  with  Christ,  seek  those  things  that 
are  above,  where  Christ  sitteth  at  the 
right  hand  of  God.  Mind  the  things 
which  are  above,  not  the  things  which  are 
upon  the  earth,  for  ye  are  dead’  (Col. 
iii.  1-4).  These  are  w’ords  that  the 
Apostle  speaks,  and  not  words  of  mine, 
and  yet  they  are  true ; and  therefore  I 
say  so  also.  Why  do  I say  so  also  1 ‘ I 

have  believed,  and  therefore  do  I speak.’ 
If  we  are  living  well,  we  have  died  and 
have  risen  again.  He  who  has  not  as  yet 
died,  neither  risen  again,  is  living  ill,  and 
if  he  be  living  ill,  he  is  not  living  at  ail. 
Such  a one  ought  to  die  that  he  may 


103 


The  First  Glorious  Mystery. 


escape  death.  What  do  you  mean  by 
‘ he  ought  to  die,  in  order  that  he  may 
escape  death  1 ’ I mean,  let  him  change 
his  life  that  he  be  not  damned.  I repeat 
the  words  of  the  Apostle  : ‘ Seek  those 
things  which  are  above,  where  Christ 
sitteth  at  the  right  hand  of  God.  Mind 
the  things  that  are  above,  not  the  things 
that  are  upon  the  earth,  for  ye  are  dead, 
and  your  life  is  hidden  with  Christ  in 
God.  When  Christ,  who  is  your  life,  shall 
appear,  then  shall  ye  appear  also  with 
Him  in  glory. ^ Such  are  the  words  of 
the  Apostle.  To  him,  therefore,  who  has 
not  yet  died,  I say.  Let  him  die  ; and  to 
him  who  still  lives  a bad  life,  I say.  Let 
him  change  ; for  if  once  he  lived  a bad 
life,  and  does  so  now  no  longer,  then  he 
has  died,  and  if  he  is  now  living  a good 
life,  he  is  risen  again. 

“ But  what  does  ‘ living  a good  life  ’ 
mean?  It  means,  ‘minding  the  things 
that  are  above,  and  not  the  things  that 
are  upon  the  earth.’  ‘ How  long  will 
you  be  earth,  and  creep  upon  the  earth  ? 
How  long  will  you  lick  the  earth  ? ’ For 
if  you  love  the  earth,  be  certain  that  you 
lick  the  earth,  and  you  become  an  enemy 
of  Him  of  whom  the  Psalm  says,  ‘ His 
enemies  shall  lick  the  earth  ’ (Ps.  Ixxi.  9). 
What  were  you  formerly  ? ‘ Children  of 

men.’  What  are  you  now?  ‘Sons  of 
God.’  ‘ O ye  children  of  men,  how  long 
will  you  be  so  sluggish  of  heart  ? Why 
do  ye  so  love  vanity  and  seek  a lie  ? ’ (Ps. 
iv.  3).  What  the  lie  is  that  you  seek  I 
will  tell  you  by  and  by.  You  all  wish  to 
be  happy.  I know  this  very  well.  Show 
me  the  thief,  or  the  evil-doer,  the  adul- 
terer, the  sorcerer,  the  perpetrator  of  sac- 
rilege, the  wretch  stained  with  every  vice, 
and  sunk  in  every  sort  of  crime  and 
wickedness,  who  does  not  wish  to  be 
happy.  I know  very  well  you  all  wish 
to  be  happy,  but  what  it  is  that  makes  a 
man  happy,  that  you  are  not  willing  to 
seek  out  and  learn.  You  hunt  after 
gold,  because  you  think  gold  will  make 
you  happy.  Ihit  gold  does  not  make  you 
happy.  Why  do  you  seek  after  a lie? 
What  is  it  that  makes  you  desire  to  raise 
yourself  in  the  world  ? Because  you 
think  that  you  will  be  made  happy  by 
the  honour  of  men,  and  the  pomp  of  the 


world.  But  the  pomp  of  the  world  does 
not  make  you  happy.  Why  do  you  seek 
after  a lie  ? ' And  whatever  else  you  seek 
after,  as  long  as  you  seek  after  it  in  a 
worldly  spirit,  loving  the  earth,  and  lick- 
ing the  earth,  you  seek  after  it  expecting 
it  to  make  you  happy,  but  no  earthly 
thing  can  make  you  happy.  Why,  then, 
do  you  not  give  over  seeking  a lie  ? 
Wishing  all  the  while  to  be  happy,  you 
seek  those  things  that  are  sure  to  make 
you  miserable.  You  are  deceived  in  what 
'you  seek,  for  what  you  seek  is  a lie. 

“You  wish  to  be  happy ; I will  show 
you,  if  you  desire  it,  how  you  can  become 
happy.  Follow  the  words  of  the  Psalm  : 

‘ How  long  will  ye  he  so  dull  of  heart  ? 
Why  will  ye  he  in  love  with  vanity^  and 
seek  a lie?  Know  ye  What?  ‘ That 
the  Lord  hath  magnified  His  Holy  One.^ 
Christ  has  come  to  share  our  miseries. 
He  hungered,  suffered  thirst,  weariness. 
He  slept.  He  worked  miracles,  He  suffered 
ill-treatment.  He  was  scourged,  He  was 
crowned  with  thorns.  He  was  disfigured 
with  spittle,  He  was  buffeted,  nailed  to 
the  Cross,  pierced  with  a spear,  laid  in 
Flis  sepulchre,  but  on  the  third  day.  His 
work  being  finished.  He  rose  again,  and 
swallowed  up  death  in  His  victory.  Fix 
your  attention  on  His  resurrection,  and 
behold  how  He  has  so  magnified  His 
Holy  One  as  to  raise  Him  again  from 
the  dead,  and  to  give  to  Him  the  honour 
of  sitting  at  His  right  hand  in  the  hea- 
vens. He  hath  in  this  shown  to  you  on 
what  you  ought  to  set  your  mind  if  you 
wish  to  be  happy,  for  you  cannot  be  so 
here.  In  this  life  you  cannot  be  happy, 
nor  can  any  one.  You  seek  a thing  that 
is  beyond  doubt  very  good,  but  this  earth 
is  not  the  place  for  obtaining  it.  What 
is  it  that  you  are  seeking  ? A happy  life  ! 
well,  but  it  is  not  here.  If  you  were 
seeking  for  gold  in  a place  where  there 
was  no  gold,  any  one  who  happened  to 
know  that  there  was  no  gold  to  be  found 
in  it,  would  he  not  say  to  you,  ‘What 
are  you  digging  for?  Why  do  you  turn 
up  the  ground,  and  sink  a shaft  into  it, 
to  make  yourself  a way  to  where  you  will 
find  nothing  when  you  have  got  there  ? ’ 
What  would  you  answer  any  one  who 
might  speak  to  you  in  this  way  ? ‘ I 


104 


The  Booh  of  the  Holy  Rosary. 


am  seeking  for  gold ; ’ and  would  not  he 
reply,  ‘ I did  not  say  that  what  you  were 
seeking  for  is  not  good,  but  that,  in  the 
place  where  you  are  searching,  it  is  not 
there  to  be  found.’  Just  in  the  same 
manner  when  you  say,  ‘ I wish  to  be 
happy,’  undoubtedly  you  are  seeking 
for  a very  good  thing,  only  it  is  not  to  be 
found  here.  If  Christ  had  found  it  here, 
then  you  might  find  it  too.  Listen,  and 
attend  to  what  He  found  here.  And,  in- 
deed, what  else  should  He  have  found 
here,  besides  such  things  as  abound  and 
are  plentiful.  He  partook  with  you  of 
all  that  is  to  be  found  in  the  abode  of 
your  misery.  Here  He  drank  vinegar 
with  you,  and  tasted  gall.  See  what  it 
was  tLat  He  found  in  your  abode  ! And 
now  He  has  invited  you  to  His  royal 
table,  the  table  of  the  angels,  where  He 
is  Himself  the  food  of  His  guests.  Coming 
down,  and  finding  all  these  evil  things  in 
your  abode.  He  has  not  disdained  to 
share  your  table  with  you,  and  to  promise 
you  His  own  in  return.  And  what  is  it 
that  He  says  to  us  ? ‘ Have  faith,  and 
believe  that  you  will  come  to  the  good 
things  of  My  table ; for  you  see  that  I 
have  not  disdained  to  taste  the  evil  things 
of  yours.’  Has  He  borne  your  evil,  and 
will  He  not  give  you  His  own  good'? 
Certainly  He  will  give  it  you.  He  has 
promised  to  us  the  gift  of  the  life  which 
He  has  to  give,  but  He  has  done  some- 
thing besides  that  far  more  surpasses 
belief.  He  has  given  us  the  preliminary 
gift  of  His  death,  as  if  He  thereby  said  to 
us,  ‘ I invite  you  to  My  life,  where  none 
die,  where  life  is  truly  happy,  where  food 
does  not  perish,  but  both  refreshes  and 
fails  not.  Behold,  that  to  which  I invite 
you  ! the  abode  of  the  angels,  the  friend- 
ship of  the  Father  and  of  the  Holy  Ghost, 
to  a feast  that  never  ends,  and  to  brother- 
hood with  Me.  Lastly,  I invite  you  to 
Myself,  to  My  life.  If  ye  will  not  believe 
that  I will  give  you  My  life,  take  My 
death  for  your  security.’  Only,  therefore, 
let  us,  while  we  are  living  in  this  corrup- 
tible fiesh,  die  with  Christ  by  the  change 
of  our  ways  of  life,  that  we  may  live  with 
Christ  in  the  love  of  justice,  being  cer- 
tain that  we  shall  not  attain  to  a happy 
life  until  we  shall  have  come  to  Him,  who 


has  come  to  us,  and  until  we  shall  have 
begun  to  be  with  Him  who  died  for  us  ” 
(Sermon  ccxxxi.  in  the  Paschal  Season). 

On  the  resurrection  of  Jesus  Christ 
from  the  dead  depends  the  great  Chris- 
tian doctrine  of  the  resurrection  of  our 
bodies  from  the  dead.  Let  us  hear,  in 
the  words  of  the  great  Doctor  of  the 
Church  St  Thomas  Aquinas,  the  extent 
of  the  benefit  conferred  upon  us  by  the 
resurrection  of  Jesus  Christ  from  the 
dead : — 

“ It  has  been  shown  in  the  preceding 
pages,”  says  St  Thomas,  “ that  it  is 
through  Christ  that  we  have  been  liber- 
ated from  all  that  we  have  incurred 
through  the  sin  of  the  first  man.  For 
through  the  sin  of  the  first  man  not  only 
do  we  derive  the  stain  of  sin,  but  also 
death,  which  is  the  penalty  of  sin ; ac- 
cording to  the  words  of  the  Apostle,  ‘ By 
one  man  sin  entered  into  the  world,  and 
death  through  sin ’(Rom.  v.  12).  It  is 
necessary,  therefore,  that  we  should  be 
delivered  by  Christ  from  both ; that  is  to 
say,  from  our  guilt,  and  also  from  death. 
Whence  the  Apostle  adds,  ‘For  if  by  the 
sin  of  one  man  death  reigned  through 
one,  much  more  shall  they  who  receive  the 
abundance  of  the  gift  of  grace  and  of  jus- 
tice reign  in  life  through  One,  Jesus  Christ’ 
(v.  17).  In  order,  therefore,  that  He 
might  show  both  to  us  in  His  own  per- 
son, He  willed  both  to  die  and  to  rise 
again.  It  was  His  will  to  die  that  He 
might  cleanse  us  from  sin  ; as  the  Apostle 
says,  ‘As  it  is  appointed  to  all  men 
once  to  die,  so  Christ  was  offered  once 
to  take  away  the  sins  of  many’  (Heb.  ix. 
27).  It  was  His  will  to  rise  again  that 
He  might  deliver  us  from  death  ; hence 
the  Apostle  says,  ‘ Christ  has  risen  from 
the  dead,  the  First-fruits  of  them  that 
sleep  ; for  as  by  man  came  death,  by  Man 
also  is  the  resurrection  from  the  dead  ’ 
(1  Cor.  XV.  20).  We  obtain,  therefore, 
the  effect  of  the  death  of  Christ  in  the 
sacraments,  in  respect  of  the  remission  of 
our  sin ; for  it  has  been  said  above  that 
the  sacraments  derive  their  efficacy  from 
the  Passion  of  Christ ; and  the  effect  of 
the  resurrection  of  Christ  we  shall  obtain, 
in  respect  of  our  liberation  from  death,  at 
the  end  of  the  world,  when  we  shall  all 


105 


Scripture  Types  of  the  First  Glorious  Mystery. 


rise  again  through  the  power  of  Christ, 
according  to  the  words  of  the  Apostle, 
‘ Now  if  Christ  be  preached  that  He  rose 
again  from  the  dead,  how  do  some  among 
you  say  that  there  is  no  resurrection  from 
the  dead,  and  that  Christ  has  not  risen 
again  ? But  if  Christ  be  not  risen  from 


the  dead,  our  preaching  is  vain,  and  your 
faith  is  also  vain’  (1  Cor.  xv.  12).  It  is, 
therefore,  a necessary  part  of  faith  to 
believe  in  the  future  resurrection  of  the 
dead”  (St  Thomas,  Contra  Gentes,  lib. 
iv.  ch.  Ixxix.) 


CHAPTER  III. 

SCRIPTURE  TYPES  OF  THE  FIRST  GLORIOUS  MYSTERY. 

I.  THE  SIGN  OF  THE  PROPHET  JONAS. 

II.  SAMSON  BURSTS  THE  BANDS  BY  WHICH  HE  WAS  BOUND. 

1.  Jonas  the  Prophet  is  romited  forth  from  the  helly  of  the  whale. 


The  foremost  among  all  the  figures  of  the 
resurrection  of  Jesus  from  the  dead  in  the 
old  law  is  that  which  our  Divine  Saviour 
Himself  calls  the  “sign  of  the  prophet 
Jonas.”  Certain  of  the  scribes  and  Phari- 
sees had  said  to  Him,  “ Rabbi,  we  would 
see  a sign  from  Thee?”  To  whom  He 
replied,  “ An  evil  and  an  adulterous  gene- 
ration seeketh  a sign,  and  no  sign  shall 
be  given  to  it  except  the  sign  of  the 
prophet  Jonas.  For  as  Jonas  was  in  the 
belly  of  the  whale  three  days  and  three 
nights,  so  the  Son  of  Man  shall  be  three 
days  and  three  nights  in  the  heart  of  the 
earth”  (Matt.  xii.  39). 

The  history  of  Jonas  may  be  briefly 
narrated  from  the  book  of  the  Holy  Scrip- 
ture which  bears  his  name  as  follows  : 
The  word  of  the  Lord  came  to  Jonas, 
the  son  of  Amath,  saying,  “ Arise  and  go 
to  Nineve,  that  great  city,  for  the  wick- 
edness thereof  is  come  up  before  Me.” 
Jonas  is  jealous  that  a prophet  should  be 
sent  to  preach  to  a city  of  the  Gentiles, 
and  seeks  to  escape  from  before  the  face 
of  the  Lord  by  taking  ship  to  sail  in  the 
opposite  direction  towards  Tharsis ; but 
the  Lord  sent  a great  wind  upon  tlie  sea, 
and  when  all  hope  was  lost,  one  sailor 
said  to  his  neighbour,  “ Let  us  cast  lots, 
and  let  us  know  wherefore  this  hath  hap- 
pened to  us.”  And  they  cast  lots,  and  the 
lot  fell  upon  Jonas. 


Jonas  then  said  to  the  captain  and  the 
sailors,  “ Take  me  and  cast  me  into  the 
sea,  and  it  shall  be  calm  before  your  face, 
for  I know  that  it  is  for  me  that  this 
great  tempest  is  come  upon  you.”  And 
the  men  rowed  that  they  might  get  back 
to  the  land,  but  they  could  not,  for  the  sea 
ran  high  and  strong  against  them  ; and 
they  cried  to  the  Lord  and  said,  “We  be- 
seech Thee,  O Lord,  let  us  not  perish  in 
the  soul  of  this  man,  and  lay  not  upon  us 
the  innocent  blood,  for  as  Thou  hast 
willed,  O Lord,  so  hast  Thou  done.”  And 
they  took  and  cast  Jonas  into  the  sea,  and 
the  sea  was  stilled  from  its  raging. 

Now,  the  Lord  had  prepared  a great 
fish  to  swallow  Jonas,  and  Jonas  was  in 
the  belly  of  the  fish  three  days  and  three 
nights.  And  Jonas  prayed  to  the  Lord 
his  God  out  of  the  belly  of  the  fish,  and 
said — 

PRAYER  OF  JONAS  IN  THE  BELLY  OF 
THE  FISH. 

“ I cried  out  of  my  affliction  to  the 
Lord,  and  He  heard  me : I cried  out  of 
the  belly  of  hell,  and  Thou  hast  heard  my 
voice.  And  Thou  hast  cast  me  forth  into 
the  deep  in  the  heart  of  tlie  sea,  and  a 
flood  hath  compassed  me  : all  Thy  billows, 
and  Thy  waves  have  passed  over  me.  And 
I said  : I am  cast  away  out  of  the  sight 
of  Thy  eyes  : but  yet  I shall  see  Thy  holy 


106  • 


The  Boole  of  the  Holy  Rosary. 


temple  again.  The  waters  compassed  me 
about  even  to  the  soul  : the  deep  hath 
closed  me  round  about,  the  sea  hath 
covered  my  head.  I went  down  to  the 
lowest  parts  of  the  mountains  : the  bars 
of  the  earth  have  shut  me  up  for  ever  : 
and  Thou  wilt  bring  up  my  life  from 
corruption,  0 Lord  my  God.  When  my 
soul  Avas  in  distress  within  me,  I remem- 
bered the  Lord  : that  my  prayer  may 
come  to  Thee,  unto  Thy  holy  temple. 
They  that  in  vain  observe  vanities,  forsake 
their  own  mercy.  But  I Avith  the  voice 
of  praise  Avill  sacrifice  to  thee  : I will  pay 
whatsoever  I have  vowed  for  my  salvation 
to  the  Lord.’' 

And  God  spoke  and  the  fish  vomited 
out  Jonas  upon  the  dry  land. 

“ Jesus,  the  true  Jonas,”  writes  St 
Jerome,  “ may  be  understood  to  say  to 
His  apostles,  Avho,  in  deserting  Him  in 
the  hour  of  His  Passion,  in  a manner  took 
and  cast  Him  into  the  sea,  ‘I  know 
that  this  great  tempest  is  come  upon  you 
for  My  sake.  The  world  which  lieth  in 
wickedness  rages,  and  its  elements  are  in 
commotion.  Death  seeks  to  swallow  Me 
up  that  it  may  destroy  you  likewise,  and 
it  does  not  understand  that  My  death  will 
be  its  own  destruction.  Take  Me  and 
cast  Me  into  the  sea.  It  is  not  for  Me  to 
throw  Myself  into  the  way  of  death,  but 
to  accept  it  joyfully  at  the  hands  of  others. 
The  tempest,  which  rages  on  My  account 
against  you,  will  be  stilled  from  its  raging 
on  My  death.'  But  the  men  would  not, 
and  rowed  with  all  their  might  to  get 
back  to  the  land.  These  sailors  strove 
against  the  raging  elements  with,  all  their 
strength,  that  they  might  not  have  to  lay 
violent  hands  on  the  prophet  of  God, 
although  he  had  spoken  against  himself. 
O strange  and  marvellous  perversion  ! 
The  people  who  profess  to  be  servants  of 
God  they  cry  out  against  their  Prophet, 
‘ Crucify  Him ! crucify  Him ! ' and  these 
men,  Avhen  they  are  told  to  put  him  to 
death  and  the  raging  storm  bids  them 
comply,  are  more  solicitous  to  save  him 
than  themselves.  They  thought  that 
they  should  be  able  to  save  the  ship  with- 
out having  to  drown  Jonas,  and  did  not 
know  that  the  drowning  of  Jonas  would 
be  the  saving  of  the  ship.  When  after- 


wards they  say,  ‘ Lay  not  the  innocent 
blood  upon  us,’  do  not  these  words  of  the 
sailors  appear  to  be  identical  with  the 
confession  of  Pilate,  who  washes  his 
hands  and  says,  ‘ I am  clean  from  the 
blood  of  this  Man  V The  Gentiles  are  un- 
willing that  Christ  should  die,  and  protest 
that  the  innocent  blood  be  not  laid  to  their 
charge ; while  the  Jews  cry,  ‘ His  blood 
be  upon  us  and  upon  our  children  and, 
therefore,  even  if  they  lift  up  their  hands 
they  shall  not  be  heard,  for  they  are  full 
of  blood  : ‘ For  as  Thou  hast  willed,  O 
Lord,  so  hast  Thou  done.’  That  we  have 
taken  Him  on  board,  that  the  storm  has 
arisen,  that  the  sea  runs  high,  that  the 
Fugitive  is  betrayed  by  the  lot  falling  up- 
on Him,  that/  He  Himself  directs  us  what 
is  to  be  done,  is  all  by  Thy  will,  O Lord, 
for  ‘ Thou  hast  done  as  Thou  hast  willed.’ 
So  Christ  also  speaks  in  the  Psalm,  ‘ I 
have  willed  to  perform  Thy  wall,  0 Lord ' 
(Ps.  xxxix.  9).” 

‘‘And  further,”  continues  St  Augustine, 
“ replying  to  the  question  of  a heathen 
who  represented  himself  as  desiring  to 
embrace  the  Christian  faith  if  he  could  be 
satisfied  upon  it  and  some  other  points, 
as  to  what  was  prefigured  by  the  monster 
who  swallowed  the  prophet  and  vomited 
him  forth  alive  on  the  third  day,  “there  is 
scarcely  room  for  inquiry,  since  Christ  has 
Himself  declared  that  His  resurrection  is 
signified  by  it.  Therefore,  just  as  Jonas 
was  cast  from  the  deck  of  the  vessel,  and 
was  SAvalloAved  down  into  the  belly  of  the 
whale,  so  Christ  was  taken  from  the  wood 
of  the  Cross  and  laid  in  the  sepulchre ; 
and  as  this  was  done  to  Jonas  for  the 
benefit  of  those  who  were  in  danger  of 
their  lives  on  board  the  vessel,  so  Christ 
suffered  for  those  who  are  tossed  about 
upon  the  waves  of  this  life.  And  as  the 
command  Avas  in  the  first  instance  given 
that  Jonas  should  go  to  preach  to  the 
Ninevites,  but,  notwithstanding  his 
preaching,  did  not  reach  them  until  after 
the  whale  had  vomited  him  up  upon  the 
shore,  so  the  Word  of  prophecy  had,  in 
point  of  fact,  long  before  been  sent  to  the 
nations  of  the  Avorld,  but  it  had  never 
reached  them  until  after  the  resurrection 
of  Christ  from  the  dead.” 

The  sequel  of  St  Augustine’s  explana- 


107 


Scripture  Types  of  the  First  Glorious  Mystery. 


tion  of  the  mysteries  contained  in  the 
figure  of  Jonas  will  not  need  any  apology, 
notwithstanding  that  the  truths  contained 
under  it  somewhat  pass  beyond  the  strict 
limits  of  what  the  Mystery  requires. 

“ When  Jonas  makes  a dwelling-place 
for  himself,  and  sits  down  opposite  the  city 
of  Nineve,  waiting  to  see  what  would 
happen,  he  assumes  another  character, 
and  becomes  another  figurative  person- 
age, representing  the  people  of  Israel  ac- 
cording to  the  flesh.  For  this  people 
grudged  the  salvation  of  the  Ninevites, 
that  is,  the  liberation  and  redemption  of 
the  nations,  though  Christ  came  not  to 
call  just  men  but  sinners  to  repentance. 
The  shade  of  the  gourd  above  his  head 
were  the  promises  of  the  old  law,  or  its 
gifts  themselves,  in  which  beyond  all  doubt 
there  was  a shadow  of  what  was  to  come, 
affording  a kind  of  protection  from  the 
heat  and  burning  of  the  evils  which  befell 
the  people  in  the  land  of  promise.  The 
worm  which  God  prepared  in  the  morn- 
ing and  struck  the  gourd,  so  that  it  with- 
ered up  and  died,  is  the  figure  of  Christ 
Himself,  from  whose  mouth  the  Gospel 
has  come,  and  who  has  caused  all  the 
things  which  possessed  a temporary  value 
among  the  people  of  the  Jews,  as  shadows 
of  what  was  to  come,  to  wither  up  and  to 
die.  And  this  people  having  lost  the 
kingdom  of  Jerusalem,  the  priesthood  and 
the  sacrifices  of  the  temple,  which  were  all 
shadows  of  things  to  come,  are  now 
scorched  up  with  the  burning  heat  of 
tribulation,  just  as  Jonas,  according  to  the 
narrative  of  the  Scripture,  was  broiled  in 
the  heat,  and  suffered  vehemently  from  it. 
And  yet,  notwithstanding,  the  salvation  of 
the  nations  and  of  all  who  are  penitent  is 
held  to  be  of  more  account  than  the 
sufferings  of  Jonas  and  the  preservation 
of  the  shade  which  he  so  much  loved. 

“ Unbelievers  may  laugh  and  babble  in 
contemptuous  derision  of  Christ  being  the 
worm  here  referred  to,  and  indeed  generally 
at  all  such  figurative  interpretation  of  the 
mysteries  contained  in  the  history  of  the 
prophets,  until  they  find  themselves  con- 
sumed and  destroyed.  For  of  such  as 
these  Isaias  prophesies,  and  by  him  God 
says  to  us,  ‘ Hearken  to  Me,  you  that 
know  what  is  just,  My  people,  who  have 


My  law  in  your  heart ; fear  ye  not  the  re- 
proach of  men,  and  be  not  overcome  by 
their  calumnies,  neither  think  anything 
of  their  despising  you.  For  the  worm 
shall  eat  them  up  as  a garment,  and  the 
moth  shall  consume  them,  wFereas  My 
justice  continue th  for  ever’  (Isa.  li.  7). 
Let  us,  therefore,  acknowledge  the  worm 
of  the  morning,  especially  as  He  deigns 
to  call  Himself  by  this  name  in  the 
Psalm  which  bears  the  title  ‘ For  the 
Morning  Protection,’  saying,  ‘ But  I am 
a worm  and  no  man,  the  reproach  of  men, 
and  the  outcast  of  the  people’  (Ps.  xxi.) 
This  is  one  of  those  reproaches  which  we 
are  commanded  not  to  fear  by  Isaias  when 
he  says,  ‘ Fear  not  the  reproaches  of  men.’ 

“What  can  be  clearer  than  the  light 
which  the  sequel  of  events  throws  upon 
this  prophecy  ? The  same  Psalm  con- 
tinues, ‘ They  spoke  against  Me  with 
their  lips,  and  shook  their  heads  at  Me. 
He  trusted  in  God,  let  Him  then  deliver 
Him ; let  Him  save  Him,  seeing  that  He 
delighteth  againinHim.’  And  when  all  was 
carried  into  execution  which  is  there  pre- 
dicted, viz.,  ‘ They  have  pierced  My  hands 
and  My  feet ; ’ ‘ They  have  numbered  all 
My  bones;  ’ ‘ They  have  looked  and  stared 
upon  Me  ; ’ ‘ They  have  parted  My  gar- 
ment among  them,  and  for  My  vesture  did 
they  cast  lots  ;’  the  ancient  prophecy  does 
but  describe  everything  as  minutely  and 
circumstantially  when  it  is  only  about  to 
come  to  pass,  as  it  is  afterward  described 
in  the  words  of  the  Evangelist  who  is 
narrating  what  has  actually  been  done. 
If,  therefore,  in  this  His  humiliation,  this 
worm  was  an  object  of  derision,  does  He 
continue  an  object  of  derision  now  that 
we  see  that  the  prediction  which  the 
Psalm  continues  is  fulfilled,  ‘ All  the  ends 
of  the  earth  shall  bethink  themselves,  and 
shall  be  converted  to  the  Lord  ; and  all 
the  kindreds  of  the  Gentiles  shall  adore  in 
His  sight.  For  the  kingdom  is  the  Lord’s, 
and  He  shall  have  dominion  over  the 
nations.’  The  Ninevites  thus  bethought 
themselves  and  were  converted  to  the 
Lord.  This  salvation,  through  the  repent- 
ance of  the  nations,  so  long  before  pre- 
figured in  Jonas,  Israel  begrudged  and 
still  continues  to  begrudge,  stripped  of  its 
shade  and  broiled  with  the  heat.  Any 


108 


The  Booh  of  the  Holy  Bosary. 


one,  it  is  true,  may  most  legitimately 
give  a different  interpretation  to  all  the 
other  Mysteries  which  are  veiled  under 
the  figure  of  the  prophet  Jonas,  provided 
his  interpretation  is  conformable  to  the 
rule  of  faith ; but  as  regards  the  fact  of 
Jonas  having  been  three  days  and  three 


nights  in  the  belly  of  the  whale,  no  one 
may  legitimately  interpret  this  in  any 
sense  that  is  different  from  that  which  we 
have  received  from  our  Heavenly  Master 
Himself  ” (Letter  of  St  Augustine  to  the 
Priest  Deogratias,  cii.  in  the  Benedictine 
edition). 


2.  Figure  of  Samson  bursting  the  hands  with  which,  in  his  love  for  Delila,  he  had 
suffered  himself  to  he  hound. 


“ Let  us  understand,”  writes  St  Augus- 
tine, “that  great  mysteries  lie  hid  under 
this  history.  What  does  Samson  himself 
prefigure  % If  I say  that  he  is  the  type 
of  Christ,  I seem  to  myself  to  be  saying 
nothing  but  the  truth  ; and  still,  those 
who  turn  their  thoughts  to  the  subject 
will  be  sure  to  meet  me  with  the  question, 
Was  Christ  overcome  by  female  blandish- 
ments ? and  what  can  there  be  in  common 
between  Christ  and  the  yielding  to  the 
seductions  of  a harlot  % Again,  when  had 
Christ  His  head  shorn  of  its  hair  ? when 
was  He  despoiled  of  His  strength,  bound, 
deprived  of  His  eyes,  and  exposed  to 
public  derision  ? Let  faith  wake  up  and 
understand  what  Christ  is,  not  merely 
what  He  did,  but  what  He  suffered.  In 
all  that  He  did.  He  was  the  Man  of 
strength,  in  all  that  He  suffered.  He  was 
the  Man  of  infirmity.  In  Him  I perceive 
both.  I see  the  strength  of  the  Son  of 
God,  and  the  infirmity  of  the  Son  of 
Man.  And  there  is  yet  one  thing  more. 
For  Christ  in  His  entirety,  as  the  Scrip- 
ture represents  Him,  is  both  Head  and 
Body.  And  as  the  Head  of  the  Church 
is  no  other  than  Christ,  so  the  Body  of 
Christ  is  no  other  than  the  Church ; 
for  the  Church  has  no  existence  in  itself 
alone,  but  together  with  its  Head  forms 
the  whole  Christ.  And  in  so  far  as 
Samson  has  worked  prodigies  of  strength, 
he  becomes  the  figure  of  Christ,  the  Head 
of  the  Church. 

“And  the  woman  of  the  Philistines 
whom  Samson  loved  prefigures  the 
Church,  which,  before  the  recovery  of  the 
knowledge  of  the  one  God,  had  committed 
adultery  with  idols,  according  to  the 
words  of  the  Apostle,  who  says,  ‘ But  God 
commendeth  His  love  towards  us,  because 


when  as  yet  we  were  sinners  according  to 
the  time,  Christ  died  for  us  ’ (Rom.  v.  8)  ” 
(Augustine,  Sermon  ccclxiv.,  new  order). 

The  particular  passage  in  Samson’s 
history  which  is  figurative  of  the  resur- 
rection of  Jesus  from  the  dead  is  thus 
briefly  narrated  in  the  Holy  Scripture  : 
“ And  after  these  things,  Samson  loved  a 
woman  of  the  Philistines,  who  dwelt  in 
the  valley  of  Sorec,  and  who  was  called 
Delila.  And  the  princes  of  the  Philis- 
tines came  to  her  and  said  : Beguile  him, 
and  learn  where  his  great  strength  lies, 
and  in  what  way  we  may  prevail  over 
him,  and  bind  him  to  afflict  him,  and  we 
will  each  of  us  give  to  thee  one  thousand 
one  hundred  pieces  of  silver.  Delila 
therefore  spake  to  Samson,  and  said  : 
Tell  me,  I pray,  wherein  is  thy  great 
strength,  and  wherewith  mayest  thou  be 
bound,  so  that  thou  canst  not  break 
loose.  And  Samson  answered : If  I 
shall  be  bound  with  seven  withes,  that  are 
not  yet  dry,  but  still  green,  I shall  be- 
come weak  as  other  men.  And  the 
princes  of  the  Philistines  brought  the 
seven  green  withes  to  her  as  he  had  said, 
and  she  bound  him  therewith.  But  as 
the  princes  of  the  Philistines  lay  in  wait 
in  her  room,  and  hid  themselves  in  am- 
bush, she  cried  to  him  : The  Philistines 
are  upon  thee,  Samson  ! But  he  burst 
the  bonds,  as  a man  breaketh  a thread  of 
tow  that  is  twisted  on  a distaflf  when  it 
has  been  scorched  by  the  fire,  neither 
knew  they  where  his  great  strength  lay  ” 
(Judges  xvi.  4,  &c.) 

“ Samson  loved,”  writes  Father  Camp- 
hausen,  “ and  was  deceived  by  his  love. 
Love  for  a woman  not  deserving  of  his 
love  sold  him,  betrayed  him,  bound  him, 
and  delivered  him  into  the  hands  of  his 


109 


Scripture  Types  of  the 

enemies.  Why  was  he  sold  and  be- 
trayed ? — he  loved.  Why  was  he  caught 
and  bound  ? — he  loved.  In  all  this,  how 
truly  is  Samson  the  figure  of  Christ ! 
Jesus  Christ,  the  Son  of  God,  loved. 
He  loved  the  nations  of  the  world,  He 
loved  the  Jewish  Synagogue.  In  the 
words  of  the  prophet  Isaias,  He  says, 

‘ With  an  everlasting  love  have  I loved 
thee.  O man  ! for  this  cause  have  I been 
made  Man  ; for  this  cause  have  I suffered 
such  great  things ; for  this  cause  have  I 
been  taken,  bound,  scourged,  and  crucified, 
because  I have  loved  thee,  O man  ! ’ 
(Sermon  iii.  on  Samson,  Passio  Christ! 
Adumbrata.) 

Samson  suffers  himself  to  be  bound  by 
Delila  ; Jesus  suffers  Himself  to  be  nailed 
to  the  Cross  by  the  officers  of  Pilate, 
though  He  had  said  to  Peter,  “ Thinkest 
thou  not  that  I could  pray  to  My  Father, 
and  that  He  would  presently  give  to  Me 
more  than  twelve  legions  of  angels.  But 
how  then  should  the  Scriptures  be  ful- 
filled 1 ” (Matt.  xxvi.  53.) 


First  Glorious  Mystery, 

Then  when  Samson  is  bound,  and  seems 
to  be  asleep  in  her  arms,  Delila  cries,  “ The 
Philistines  are  upon  ‘ thee,  Samson.^’ 
When  Jesus,  after  having  suffered  Him- 
self to  be  bound  on  the  Cross,  seems  to 
be  fallen  asleep,  and  is  laid  in  the  tomb, 
Pilate  says  to  those  who  had  lain  in  wait 
to  seize  him,  ‘‘  Take  ye  the  guard,  go 
make  the  sepulchre  sure  as  you  know 
how  ? But  Samson  is  now  no  longer 
willing  to  be  bound.  He  bursts  the 
bands  as  a man  would  break  a thread  of 
tow  twisted  with  the  fingers,  when  it  has 
smelt  the  fire.  Jesus  will  now  no  longer 
submit  to  the  dominion  of  death,  and  He 
bursts  the  bands  with  which  He  had 
suffered  Himself  to  be  bound.  Behold 
the  angel  comes  down  from  heaven,  the 
stone  is  rolled  away  from  the  door  of  the 
sepulchre,  and  the  keepers  for  fear  become 
as  dead  men.  Jesus,  the  true  Samson, 
has  now  burst  every  band  with  which 
His  enemies  have  sought  to  bind  Him. 
Death  hath  no  more  dominion  over  Him ; 
He  is  risen  from  the  dead. 


THE  HOLY  SCRIPTUEE  NAERATIVE. 


“ And  eating  together  with  them,  He  com- 
“ manded  them  that  they  should  not  de- 
“ part  from  Jerusalem,  but  should  wait 
“ for  the  promise  of  the  Father,  which 
“ you  have  heard  (saith  He)  by  My  mouth. 
For  John  indeed  baptized  with  water,  but 
you  shall  be  baptized  with  the  Holy 
“ Ghost,  not  many  days  hence.  And  lead- 
“ ing  them  out  to  Bethany,  He  blessed 
them. 

“ They  therefore  who  were  come  to- 


“ gether,  asked  Him,  saying : Lord,  wilt 
“ Thou  at  this  time  restore  again  the 
“ kingdom  to  Israel  ? But  He  said  to 
“ them  : It  is  not  for  you  to  know  the  . 
“ times  or  moments  which  the  Father 
“ hath  put  in  His  own  powder  ; but  you 
shall  receive  the  power  of  the  Holy 
“ Ghost  coming  upon  you,  and  you  shall 
“ be  witnesses  unto  Me  in  Jerusalem,  and 
“ in  all  Judea  and  Samaria,  and  even  to  the 
“ uttermost  part  of  the  earth.  And  when 


■ i 

T 


■1 


Ill 


The  Second  Glorious  Mystery. 


“ He  said  these  things,  while  they  looked 
“ on,  He  was  raised  up  ; and  a cloud  re- 
“ ceived  Him  out  of  their  sight.  And 
“ while  they  were  beholding  Him  going 
“ up  to  heaven,  behold  two  men  stood  by 
“ them  in  white  garments.  Who  also 
“ said  : Ye  men  of  Galilee,  why  stand  you 
“ looking  up  to  heaven  ? This  J esus  who 
“ is  taken  up  from  you  into  heaven,  shall 
“ so  come  as  you  have  seen  Him  going 
“ into  heaven”  (Acts  i.) 

“ Brethren,”  says  St  Augustine,  the 
last  words  of  a parent  about  to  go  down 
into  the  grave,  are  wont  to  be  listened  to 
with  breathless  attention,  and  the  last 
words  of  the  Lord  Himself,  who  is  about 
to  ascend  up  to  heaven,  are  not  to  be 
despised.” 

“ In  the  spirit  of  His  might,”  writes  St 
Peter  Damian,  “ Jesus,  the  Saviour,  de- 
scending into  hell,  burst  the  brazen 
gates,  and  broke  the  iron  bars  (Cant.  iii. 
C ; Ps.  cvi.  16).  At  the  acclamation  of  the 
angels  crying  out,  ‘ Lift  up  your  gates,  ye 
princes,’  the  spirits  that  had  fallen  through 
pride  answer  with  an  ignorant  disdain, 
‘ Who  is  this  King  of  glory  1 ’ Here  are 
the  beginnings  of  the  one  who  said  in  his 
heart,  ‘ There  is  no  God ‘I  know  not 
the  Lord,  and  I will  not  let  Israel  go.’ 
The  angels  of  peace  confidently  answer, 
‘ The  Lord  strong  and  mighty,  the  Lord 
mighty  in  battle,’  as  if  they  would  have 
said,  ‘ strong  ’ to  confound  your  strength, 
‘ mighty'  to  destroy  your  might,  ‘ in  battle,' 
in  that  battle,  to  wit,  in  which  single-handed 
He  put  to  flight  all  the  powers  of  the  air. 
Returning  again  from  the  prison  with  the 
standard  of  victory,  He  raised  again  His 
human  body.  And  on  appearing  to  pre- 
sent to  His  Father  the  sheep  which  had 
been  lost.  He  hears  again  the  alternate 
chant  of  the  angels,  ‘ Who  is  this  King  of 
glory  P and  the  reply  from  their  united 
choirs,  ‘ The  Lord  of  hosts,  He  is  the 
King  of  glory.’  Of  a truth  the  Lord  of 
hosts  had  wrought  a mighty  work  by 
His  resurrection,  such  as  He  had  not  done 
before,  in  the  redemption  of  a slave,  and 
in  the  making  him  a son  in  the  place  of  a 
slave.  But  on  the  great  and  most  illus- 
trious day  of  the  Ascension,  when,  in  the 
sight  of  His  disciples,  He  was  taken  up 
into  heaven,  that  most  august  and  vener- 


able company  came  to  meet  the  Redeemer, 
and  the  whole  host  of  the  angels,  as  well 
they  that  do  His  bidding  as  they  that 
stand  by  the  throne,  came  to  meet  the  Son, 
and,  filled  with  wonder  at  His  Ascension, 
exclaimed,  ‘ Who  is  He  that  comes  from 
Edom  with  dyed  garments  from  Bosra, 
walking  in  the  multitude  ‘ of  His  strength]’ 
(Isa.  Ixiii.  1).  For  seeing  the  crimson 
stains  of  blood  still  upon  Him,  they  won- 
der at  His  patience  and  at  the  cruelty  of 
the  Jews,  who  were  not  afraid  to  condemn 
the  Son  of  God  to  the  ignominy  of  the 
Cross,  and  they  add,  ^ walking  in  the  mul- 
titude of  His  strength,’  that  is,  not  merely 
in  His  strength,  but  in  the  multitude  of 
His  strength;  for  what  strength  can  be 
greater  than  that  which  has  redeemed  a 
servant  to  place  him  for  ever  at  the  right 
hand  of  God”  (Sermon  on  the  Ascension 
of  the  Son  and  the  Assumption  of  the 
Mother). 

If  such  be  the  acclamations  of  joy  with 
which  the  whole  august  company  of  the 
holy  angels  greeted  the  Ascension  of  their 
Lord  in  His  human  nature,  what,  it  will 
naturally  be  asked,  will  be  the  correspond- 
ing sentiments  of  the  company  of  believers 
upon  earth.  For  the  thought  can  escape 
no  one  that  the  gain  of  the  holy  angels  in 
having  henceforward  the  presence  of  Jesus, 
the  High  Priest  w^ho  was  crucified  in 
Jerusalem,  among  them,  is,  in  a certain 
sense,  the  loss  of  the  company  of  believers, 
among  whom  He  ceases  to  be,  in  the  same 
manner  as  before,  visibly  present — the 
bright  cloud  having  now  received  Him  out 
of  their  sight.  How  is  it  that  the  loss  of 
the  visible  presence  of  Jesus  from  the 
company  of  the  faithful  comes  to  be  es- 
teemed by  them  a glorious  mystery  ] St 
Augustine  shall  give  the  answer  : — 

Attend,  my  brethren,  to  what  St  John 
says : — ‘ If  you  loved  me  you  would  re- 
joice because  I say  I go  to  the  Father,  for 
the  Father  is  greater  than  I ; and  because 
I have  spoken  these  things  sorrow  hath 
filled  your  heart.  Nevertheless  I tell  you 
the  truth,  it  is  expedient  to  you  that  I 
go  away,  for  if  I go  not,  the  Paraclete 
Avill  not  come  unto  you  ; but  if  I go  I will 
send  Him  unto  you  ” (John  xiv.  28,  and 
xvi.  6). 

“ I speak  somewhat  plainly  on  account  of 


112 


The  Boole  of  the  Holy  Rosary. 


those  of  us  who  are  rather  slow  of  under- 
standing, and  all  who  do  understand  I en- 
treat to  have  patience.  ‘ If  ye  loved  Me  ’ — 
what  does  this  mean  % ‘ If  ye  loved  Me  ye 
would  rejoice  that  I go  to  the  Father.’ 
What  else  can  ‘ If  ye  loved  Me  ’ mean  ex- 
cept that  Ye  do  not  love  Me?  What  is  it, 
then,  that  you  do  love  ? Clearly  the  body 
which  you  see  ! For  you  are  not  willing 
that  it  should  depart  out  of  your  sight. 
If  ye  loved  Me  ? What  is  properly  meant 
by  Me  ? ‘ In  the  beginning  the  Word  was, 
and  the  Word  was  with  God,  and  the  Word 
was  God,’  as  St  John  says.  If,  therefore, 
you  loved  Me  in  the  way  in  which  all  things 
were  made  by  Me,  you  would  rejoice  that 
I go  to  the  Father.  Why  1 Because  the 
Father  is  greater  than  I.  Whilst  ye  con- 
tinue to  see  Me  on  earth,  the  Father  is 
greater  than  I.  I will  depart  out  of  your 
sight ; your  mortal  flesh,  which  I assumed 
on  account  of  your  being  subject  to  death, 
shall  be  taken  out  of  your  sight.  Ye  shall 
begin  not  to  see  the  clothing  which  I have 
taken  through  humility,  for  it  shall  be 
raised  up  to  heaven,  that  you  may  learn 
from  thence  what  you  have  to  hope  for.’ 
It  was  thus  that  He  brought  them  to  un- 
derstand how  Christ  was  the  Word  of  God, 
very  God  of  very  God,  by  whom  all  things 
were  made.  For  with  this  understanding 
they  could  not  have  been  filled,  except  their 
love  for  His  visible  bodily  presence  had 
been  taken  away.  And  hence  it  was  that  He 
said  to  them,  ‘ If  ye  loved  Me  ye  would  re- 
joice because  I go  to  the  Father,  for  the 
Father  is  greater  than  I.’  In  this  respect  is 
He  less  than  the  Father,  because  He  became 
man  that  He  might  espouse  the  Church 
to  Himself,  but  as  being  God  He  is  equal 
to  the  Father.  Wherefore,  away  with  the 
desires  of  the  flesh.  As  if  He  had  said  to 
His  apostles,  ‘ You  are  not  willing  to  let 
Me  go  (just  as  a man  is  not  disposed  to  let 
his  friend  go  away  from  him,  seeming  as 
if  he  would  say  to  him,  ‘ Stay  awhile  with 
us,  for  it  does  us  good  to  see  you  ’),  still  it 
is  notwithstanding  better  for  you  that  you 
should  cease  to  see  the  outward  form,  and 
that  you  should  begin  to  meditate  upon 
the  invisible  Godhead.  Outwardly,  then, 
I shall  remove  Myself  away  from  you,  but 
inwardly  I shall  fill  you  with  Myself.’  For, 
we  may  ask,  is  it  according  to  the  flesh. 


and  with  His  flesh,  that  Christ  enters  into 
the  heart  ? Clearly  no ; it  is  according  to  His 
Godhead  that  He  holds  possession  of  the 
heart.  According  to  the  flesh  He  speaks 
to  the  heart  through  the  eyes,  and  His 
admonitions  are  from  without;  but  He 
Himself  dwells  within,  in  order  that  we 
may  be  inwardly  converted  and  restored 
to  life  by  Him,  and  thus  be  moulded  and 
formed  by  Him,  for  He  is  the  indwelling 
Pattern  that  God  has  made  inherent  in  all 
things”  (Sermon  cclxiv.) 

The  Ascension  of  Jesus  into  heaven  is 
thus  a glorious  mystery  to  the  company  of 
believers  upon  earth,  notwithstanding  that 
it  is  in  point  of  fact  His  reception  into  the 
bright  cloud  which  hides  Him  from  their 
sight.  For  if  we  love  Him,  we  shall,  as 
He  Himself  says  to  us,  rejoice  that  He  is 
gone  to  His  Father,  for  His  Ascension  is 
the  proof  that  in  the  Godhead  He  is,  with 
the  Holy  Spirit,  the  co-equal  of  the  Father. 

St  Paul,  speaking  of  the  Mystery  of  the 
Ascension,  says,  “ Wherefore  He  saith. 
Ascending  up  on  high,  He  hath  led  capti- 
vity captive,  and  hath  given  gifts  to  men  ” 
(Eph.  iv.  8,  and  Ps.  Ixvii.  19).  The 
saying  of  Jesus  Himself,  above  quoted, 
explains  these  words  of  St  Paul : “ Never- 
theless I tell  you  the  truth ; it  is  expedient 
for  you  that  I go  away,  for  if  I go  not 
away  the  Paraclete  will  not  come  unto 
you,  but  if  I go  I will  send  Him  unto 
you.”  The  mission  of  the  Holy  Ghost, 
which  is  the  subject  of  the  succeeding 
Mystery,  follows  from  the  Ascension  of 
Jesus  into  heaven.  He  has  not  merely 
led  captivity  captive,  as  St  Augustine 
says,  and  then  cast  off  His  captives.  Mark 
the  words  : “ He  has  given  gifts  to  men.” 
Do  thou,  then,  O believer ! open  thy  bosom 
and  receive  the  gift  of  thy  happiness  (Ser- 
mon cclxi.)  It  is,  then,  manifestly  very 
expedient  for  the  company  of  believers  on 
earth  that  Jesus  should  have  ascended,  as 
we  shall  have  occasion  to  see  more  at 
length  in  considering  the  next  Mystery — 
the  mission  of  the  Holy  Ghost,  which  has 
followed  from  His  going  to  the  Father. 

The  Mystery  of  the  Ascension  possesses 
further  essentially  the  character  of  glori- 
ous. “ The  form  of  a man,  which  Christ 
assumed  to  Himself,”  says  St  Augustine, 
“ was  glorified  on  two  separate  occasions 


The  Second  Glorious  Mystery. 


113 


— the  first  when  He  rose  again  on  the 
third  day  from  the  dead,  and  the  second 
when  He  ascended  into  heaven  in  the 
sight  of  His  disciples.”  The  glorification 
of  Jesus  was  completed  by  His  Resurrec- 
tion and  Ascension  ; for  He  rose  again 
to  give  us  a proof  that  the  dead  shall  rise, 
and  He  ascended  that  He  might  be  our 
Protector  from  above.”  The  Ascension  of 
Jesus  into  heaven  is  also  the  joy  and  glory 
of  the  company  of  believers  upon  earth, 
because  in  it  the  nature  of  man  is  exalted 
above  every  creature.  “ God,”  says  the 
Apostle,  “who  at  sundry  times  and  in 
divers  manners  spoke  in  times  past  to  the 
fathers  by  His  prophets,  last  of  all  in  these 
days  hath  spoken  to  us  by  His  Son,  who, 
being  the  brightness  of  His  glory,  and  the 
figure  of  His  substance,  and  upholding  all 
things  by  the  word  of  His  power,  having 
made  purgation  of  sins,  sitteth  on  the  right 
hand  of  the  Majesty  on  high,  being  made 
so  much  better  than  the  angels,  as  He  hath 
inherited  a more  excellent  name  than 
they.  For  to  which  of  the  angels,” 
continues  St  Paul,  “ said  He  at  anytime. 
Sit  on  my  right  hand  until  I make  thy 
enemies  thy  footstool  ? For  He  took 
not  on  Him  the  nature  of  the  angels,  but 
of  the  seed  of  Abraham”  (Heb.  i.) 

Hence,  the  whole  company  of  believers 
is  daily  saying  in  the  profession  of  its 
faith,  “ He  ascended  into  heaven,  and 
sitteth  on  the  right  hand  of  God  th'e 
Father,  from  thence  He  shall  come  again 
to  judge  the  living  and  the  dead.” 

“ Call  to  mind  the  Psalm  ” (Ps.  Ivi.  6), 
says  St  Augustine,  “ to  whom  are  these 
words  said,  ‘ Be  Thou  exalted,  O God, 
above  the  heavens  V Of  whom  can  this 
be  said  ? — of  God  the  Father '?  But  God 
the  Father  was  never  humbled.  ‘Be  Thou 
exalted  ! ’ Thou  who  wast  shut  up  in  the 
womb  ; Thou  who  wast  fashioned  in  that 
which  Thou  hadst  made  ; Thou  who  wast 
laid  in  a manger ; Thou  who  wast  fed 
at  the  breast ; Thou  who  sustainedst  the 
world,  and  wast  yet  carried  about  by  Thy 
Mother ; Thou  whose  greatness  the  aged 
Simeon  acknowledged  while  he  held  Thee 
an  infant  in  his  arms ; Thou  whom  Anna 
saw  suckled  at  the  breast  and  confessed 
Thy  omnipotence ; Thou  who  sufferedst 
hunger  and  thirst  for  our  sakes  ; Thou  who 
wast  weary  and  enduredst  all  things  for  us; 


Thou  who  wast  subject  to  sleep,  and  yet 
never  slumberedst  in  keeping  watch  over 
Israel ; in  a word.  Thou  whom  the  Jews 
bought  but  could  not  possess ; Thou  who 
wast  seized,  bound,  scourged,  crowned 
with  thorns,  suspended  on  the  cross, 
pierced  with  a spear,  wast  dead  and 
buried ; be  Thou  exalted  above  the 
heavens,  be  Thou  exalted  because  Thou 
art  God.  Thou  that  wast  suspended  upon 
the  Cross,  take  Thy  seat  in  the  heavens.” 

The  Mystery  of  the  Ascension  is  also 
full  of  consolation  to  the  company  of 
believers  in  their  pilgrimage  over  the 
desert  of  this  life.  “ In  My  Father’s 
house,”  says  Jesus,  “ there  are  many 
mansions  ; if  not,  I would  have  told  you  ; 
behold  I go  to  prepare  a place  for  you. 
And  if  I go  to  prepare  a place  for  you, 
I will  come  again  and  will  take  you  to 
Myself,  that  where  I am,  there  you  may 
be  also”  (John  xiv,  2).  Jesus  is  notmerely 
raised  to  glory  from  His  humiliation,  but, 
in  His  state  of  glory.  He  is  mindful  of 
all  those  who  are  on  their  pilgrimage  to 
Him,  and  is  preparing  a place  for  them. 
“ Wherefore  it  behoved  Him,”  says  St 
Paul,  “to  be  in  all  things  like  unto  His 
brethren,  that  He  might  become  a merci- 
ful and  faithful  High  Priest  before  God  ” 
(Heb.  ii.  17). 

The  Mystery  of  the  Ascension,  it 
should,  however,  also  be  remembered  is 
full  of  the  most  striking  warnings  to  the 
whole  company  of  believers.  “ If  the 
word  spoken  by  angels,”  reasons  St  Paul, 
“ held  good,  and  every  transgression  and 
disobedience  received  a just  recompense  of 
reward,  how  shall  we  escape  if  we  neglect 
so  great  a salvation  ? which,  having  begun 
to  be  declared  by  the  Lord,  was  confirmed 
unto  us  by  them  that  heard  Him  ” (Heb. 
ii.)  “Into  the  city  whose  light  is  the 
glory  of  God,  and  the  Lamb  the  lamp 
thereof,”  it  is  expressly  written,  “ That 
there  shall  not  enter  into  it  anything  that 
defileth,  or  that  worketh  abomination,  or 
maketh  a lie”  (Apoc.  xxi.  27).  We  can- 
not carry  our  vices,  or  our  worldly  desires, 
or  anything  else  wliich  is  of  this  world, 
into  the  kingdom  where  Jesus  now  sits  at 
the  right  hand  of  God.  Therefore,  as 
St  Paul  says,  “ Let  us  learn  betimes  to  set 
our  hearts  only  on  the  things  above,  where 
Christ  sitteth  at  the  right  hand  of  God.” 

u 


114 


The  Book  of  the  Holy  Rosary. 


CHAPTER  V. 

SCRIPTURE  TYPES  OF  THE  SECOND  GLORIOUS  MYSTERY. 

I.  THE  HIGH  PRIEST  ENTERS  INTO  THE  HOLY  OF  HOLIES. 

II.  ELIAS  TAKEN  UP  FROM  THE  EARTH. 

1.  The  High  Priest  enters  into  the  Holy  of  Holies  to  make  atonement  for  the  'geoyle. 


The  figure  of  the  Ascension  of  Jesus  into 
heaven,  which  is  contained  in  the  entrance 
of  the  high  priest  into  the  holy  of 
Holies,  is  so  fully  explained  by  St  Paul 
in  the  Epistle  to  the  Hebrews,  that  our 
purpose  cannot  be  better  served  than  by 
quoting  his  words  in  full  ; — 

“Now  of  the  things  which  we  have 
spoken,  this  is  the  sum  : We  have  such 
a High  Priest,  who  is  set  on  the  right 
hand  of  the  throne  of  majesty  in  the 
heavens,  a minister  of  the  Holies,  and  of 
the  true  tabernacle,  which  the  Lord  hath 
pitched,  and  not  man.  For  every  high 
priest  is  appointed  to  offer  gifts  and 
sacrifices  : wherefore  it  is  necessary  that 
He  also  should  have  something  to  offer. 
If  then  He  were  on  earth.  He  would  not 
be  a priest  : seeing  that  there  would  be 
others  to  offer  gifts  according  to  the  law, 
who  serve  unto  the  example  and  shadow 
of  heavenly  things.  As  it  was  answered 
to  Moses,  when  he  was  to  finish  the  taber- 
nacle : See  (says  He)  that  thou  make  all 
things  according  to  the  pattern  which 
was  shown  thee  on  the  mount.  For  the 
former  things,  indeed,  had  also  justifi- 
cations of  divine  service,  and  a worldly 
sanctuary.  For  there  was  a tabernacle 
made  the  first,  wherein  were  the  candle- 
sticks, and  the  table,  and  the  setting  forth 
of  loaves,  which  is  called  the  Holy.  And 
after  the  second  veil,  the  tabernacle, 
which  is  called  the  Holy  of  Holies  : 
having  a golden  censer,  and  the  ark  of 
the  testament  covered  about  on  every 
part  with  gold,  in  which  was  a golden  pot 


that  had  manna,  and  the  rod  of  Aaron 
that  had  blossomed,  and  the  tables  of  the 
testament.  And  over  it  were  the  cheru- 
bims  of  glory  overshadowing  the  mercy- 
seat  : of  which  it  is  not  needful  to  speak 
now  particularly.  Now  these  things  being 
thus  ordered,  into  the  first  tabernacle  the 
priests  indeed  always  entered,  accomplish- 
ing the  offices  of  the  sacrifices.  But  into 
the  second,  the  high  priest  alone,  once  a 
year  : not  without  blood,  which  he  offereth 
for  his  own,  and  the  people’s  ignorance. 
The  Holy  Ghost  signifying  this,  that  the 
way  into  the  Holies  was  not  yet  made 
manifest,  whilst  the  former  tabernacle 
was  yet  standing,  which  is  a parable  of 
the  time  present.  But  Christ  being  pre- 
sent a High  Priest  of  the  good  things  to 
come,  by  a greater  and  more  perfect 
tabernacle  not  made  with  hands,  that  is, 
not  of  this  creation  : neither  by  the 
blood  of  goats,  or  of  calves,  but  by  His 
own  blood,  entered  once  into  the  Holies, 
having  obtained  eternal  redemption.” 

St  Paul  then  draws  the  consequence, 
and  continues — “ Having  therefore,  breth- 
ren, a High  Priest  over  the  house  of  God, 
let  us  draw  near  with  a true  heart  in  ful- 
ness of  faith,  having  our  hearts  sprinkled 
from  an  evil  conscience,  and  our  bodies 
washed  with  clean  water.  Let  us  hold 
fast  the  confession  of  our  hope  without 
wavering  (for  He  is  faithful  that  hath 
promised).  And  let  us  consider  one 
another,  to  provoke  unto  charity  and  to 
good  works  ” (Heb.  viii.  ix.) 


2.  Elias,  taken  from  earth  up  into  heaven,  leaves  his  mantle  to  his  successor,  who 
works  greater  miracles  than  his  master. 

“ The  sons  of  the  prophets,  that  were  forth  to  Eliseus,  and  said  to  him  : Dost 
at  Bethel,”  the  Scripture  relates,  “ came  thou  know  that  this  day  the  Lord  will 


V % 

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P^m 

T^'<r~^’2^ 

4-1  ^ 

- 

115 


Scripture  Types  of  the  Second  Glorious  Mystery. 


take  away  thy  master  from  thee  1 And 
he  answered  : I also  know  it : hold  your 
peace.  And  Elias  said  to  him  : Stay 
here,  because  the  Lord  hath  sent  me  as 
far  as  the  Jordan.  And  he  said  : As 
the  Lord  liveth,  and  as  thy  soul  liveth,  I 
will  not  leave  thee  : and  they  two  went 
on  together.  And  Elias  took  his  mantle 
and  folded  it  together,  and  struck  the 
waters  of  the  Jordan,  and  they  were 
drvided  hither  and  thither,  and  they  both 
passed  over  on  dry  ground.  And  when 
they  were  gone  over,  Elias  said  to  Eliseus : 
Ask  what  thou  wilt  have  me  to  do  for 
thee,  before  I be  taken  away  from  thee. 
And  Eliseus  said  : I beseech  thee  that 
in  me  may  be  a double  portion  of  thy 
spirit.  And  he  answered : Thou  hast 
asked  a hard  thing  : nevertheless  if  thou 
see  me  when  I am  taken  from  thee,  thou 
shalt  have  what  thou  hast  asked : but  if 
thou  see  me  not,  thou  shalt  not  have  it.” 
And  as  they  went  on,  walking  and  talking 
together,  behold  a fiery  chariot  and  fiery 
horses  parted  them  both  asunder  : and 
Elias  went  up  by  a whirlwind  into  heaven. 
And  Eliseus  saw  him,  and  cried  ; My 
father,  my  father  ! the  chariot  of  Israel, 
and  the  driver  thereof!”  And  he  saw 
him  no  more  : and  he  took  hold  of  his 
own  garments,  and  rent  them  in  two 
pieces.  And  he  took  up  the  mantle  of 
Elias,  that  fell  from  liim  ” (4  Kings  ii.  5). 

“I  call  to  mind,”  says  St  Bernard,  ‘‘the 


holy  Eliseus,  who,  when  EKas  spoke  to 
him,  that  before  he  was  taken  away 
from  him,  he  should  ask  what  he  would 
have  him  to  do,  answered,  ‘ I pray 
thee  that  in  me  may  be  a double. portion 
of  thy  spirit.^  Elias  answered,  ‘ Thou 
hast  asked  a hard  thing  : nevertheless, 
if  thou  see  me  when  I am  taken  from 
thee,  thou  shalt  have  what  thou  hast 
asked.’  Does  not  Elias  seem  to  you 
to  prefigure  the  person  of  the  Lord 
in  His  Ascension,  while  Eliseus  is  the 
figure  of  the  company  of  the  Apostles, 
who  are  anxiously  looking  up  into  heaven? 
For  as  Eliseus  would  on  no  account  suffer 
himself  to  be  separated  from  his  master, 
so  the  Apostles  in  the  same  manner  clung 
to  the  presence  of  Christ,  and  were  with 
difficulty  reconciled  to  part  with  Him. 
By  the  double  portion  of  his  spirit,  we 
may  certainly  understand  to  be  meant, 
that  which  Christ  said  to  His  disciples, 
‘ He  that  belie veth  in  ]\Ie,  the  works 
that  I shall  do,  the  same  shall  he  do,  and 
greater  works  shall  he  do.’  Did  not 
Peter  through  Christ  do  greater  works 
than  Christ  Himself.  For  of  Him  we 
read  that  they  laid  the  sick  on  couches 
in  the  streets,  that  the  shadow  of  Peter 
passing  by  might  overshadow  them,  and 
they  were  delivered  from  their  diseases. 
The  Lord  Himself  was  never  known  to 
have  healed  sicknesses  by  His  shadow  ” 
(Sermon  iii.  on  the  Ascension). 


THE  HOLY  SCRIPTURE  NARRATIVE. 


“ And  when  the  days  of  the  Pentecost 
“ were  accomplished,  they  were  all  to- 
gether  in  one  place  : and  suddenly  there 
“ came  a sound  from  heaven,  as  of  a 
“ mighty  wind  coming,  and  it  filled  the 
“ whole  house  where  they  were  sitting. 
“ And  there  appeared  to  them  parted 
“ tongues  as  it  were  of  fire,  and  it  sat 
upon  every  one  of  them  : and  they 
“.were  all  filled  with  the  Holy  Ghost, 
“ and  they  began  to  speak  with  divers 
“ tongues,  according  as  the  Holy  Ghost 


“ gave  them  to  speak.  Now  there  were 
“ dwelling  at  Jerusalem,  Jews,  devout 
“ men,  out  of  every  nation  under  heaven. 
“ And  when  this  was  noised  abroad,  the 
“ multitude  came  together,  and  were  con- 
“ founded  in  mind,  because  that  every 
“ man  heard  them  speak  in  his  own 
“ tongue.  And  they  were  all  amazed, 
“ and  wondered,  saying : Behold,  are 
“ not  all  these  that  speak  Galileans?  And 
“ how  have  we  heard,  every  man  our  own 
“ tongue  wherein  we  were  born  ? Parthi- 


i 

i 


■ d 


117 


The  Third  Glorious  Mystery. 


‘‘  ans,  and  Medes,  and  Elamites,  and  in- 
“ habitants  of  Mesopotamia,  Judea,  and 
“ ’Cappadocia,  Pontus  and  Asia ; Phrygia, 
“ and  Pamphilia,  Egypt,  and  the  parts  of 
“ Lybia  about  Cyrene,  and  strangers  of 
“ Rome ; Jews  also,  and  proselytes,  Cretes, 
‘‘  and  Arabians  : we  have  heard  them 
‘‘  speak  in  our  own  tongues  the  wonderful 
“ works  of  God.  And  they  were  all 
“ astonished,  and  wondered,  saying  one 
“ to  another  : What  meaneth  this  ? But 
“ others  mocking  said  : These  men  are 
“ full  of  new  wine.  But  Peter  standing 
“ up  with  the  eleven,  lifted  up  his  voice, 
“ and  spoke  to  them : Ye  men  of  Judea, 
‘‘  and  all  you  that  dwell  in  Jerusalem,  be 
‘‘  this  known  to  you,  and  with  your  ears 
receive  my  words.  For  these  are  not 
drunk,  as  you  suppose,  seeing  it  is  but 
“ the  third  hour  of  the  day  : but  this  is 
that  which  was  spoken  of  by  the  pro- 
“ phet  Joel : And  it  shall  come  to  pass,  in 
“ the  last  days  (saiih  the  Lord),  I will 
pour  out  of  My  Spirit  upon  all  flesh  ; 
“ and  your  sons  and  your  daughters  shall 
prophesy,  and  your  young  men  shall  see 
“ visions,  and  your  old  men  shall  dream 
“ dreams.  And  upon  my  servants  indeed, 
and  upon  7ny  handmaids,  will  I pour 
out  in  those  days  of  My  Spirit,  and 
“ they  shall  prophesy  ” (Acts  ii.) 

In  the  successive  stages  through  which 
the  scheme  of  God  for  compassing  the 
end  of  human  salvation  unfolds  itself  to 
our  view  in  the  Fifteen  Mysteries  of  the 
Rosary,  the  Third  Glorious  Mystery  brings 
us  to  the  Day  of'  Pentecost ; or,  in  other 
words,  to  the  accomplishment  of  the  pro- 
mise given  by  the  High  Priest  Himself 
on  the  day  of  His  solemn  entry  into  the 
Holy  of  Holies,  that  the  Paraclete  should 
come  in  His  stead,  to  those  whom  He  left 
on  earth,  and  that  they  should  be  bap- 
tized by  the  Holy  Spirit. 

“ See  my  brethren,”  says  St  Augustine, 
“ what  you  ought  to  love,  and  wliat  you 
ought  to  hold  fast.  Our  Lord,  when  He 
rises  again  in  glory,  commends  His  Church 
to  us ; and  again,  when  about  to  be  still 
further  glorified  by  His  Ascension,  He 
again  commends  His  Church  ; and  when 
He  sends  the  Holy  Spirit  from  heaven 
He  once  more  commends  His  Church. 
For  after  His  resurrection  what  does  He 


say  to  His  disciples  : ‘ These  things  I said 
to  you  while  I was  yet  with  you,  that  all 
things  must  he  fulfilled  which  are  written 
in  the  Law,  and  the  Prophets,  and  the 
Psalms  concerning  me'  And  then  He 
opened  their  understandings  that  they 
should  understand  the  Scriptures,  and  He 
said  to  them  : ‘ Thus  it  was  written,  and 
thus  it  behoved  Christ  to  suffer  and  to  rise 
again  from  the  dead  on  the  third  day.' 
Where  is  the  reference  to  the  Church 
here  ? He  goes  on  to  say,  ‘ That  penance, 
and  the  remission  of  sins,  should  he 
preached  in  His  name.'  We  ask,  where  ? 
‘ Throughout  all  nations,  beginning  from 
Jerusalem.'  These  were  His  words  after 
His  glorious  Resurrection.  And  what  does 
He  say  as  He  is  about  to  be  glorified  by  His 
Ascension  into  heaven  ? ‘ Fe  shall  he  wit- 
nesses to  Me  in  Jerusalem,  and  in  all  Judea 
and  Samaria,  even  unto  the  ends  of  the 
world.'  What,  again,  does  He  say  on  the 
occasion  of  the  Descent  of  the  Holy  Ghost*? 
The  Holy  Ghost  descends.  They  who 
are  filled  with  the  Holy  Ghost  are  able  to 
speak  the  languages  of  all  nations.  And 
each  person  is  able  thus  to  speak ; what 
can  this  point  to,  except  to  the  unity  of 
all  people  and  languages  ? Holding  this 
truth  fast,  firmly  built  up  in  this,  clinging 
to  it  with  an  unshaken  charity,  let  us, 
who  are  His  children,  evermore  ])raise  the 
Lord,  and  say,  ‘Alleluia.’  But  is  this 
to  be  done  only  here  or  there  ? or  where  ? 
and  how  far  ? The  prophet  answers  ; 
‘ From  the  rising  up  of  the  sun,  to  the 
going  down  of  the  same,  praise  the  name 
of  the  Lord.' " 

Jesus  had  given  to  His  disciples  the 
commission,  “ Go  ye  into  the  whole  world 
and  preach  the  gospel  to  every  creature  ; ” 
but  He  had,  notwithstanding,  suspended 
the  immediate  effect  of  their  commission, 
by  bidding  them  wait  in  Jerusalem  till 
they  should  be  endued  with  power  from 
on  high  ; Avithout  which  power  it  was  in 
vain  for  them  to  attempt  to  go  into  the 
wliole  world  to  execute  their  mission. 
The  sign  and  seal  of  the  Third  Person  of 
tlie  Ever-Blessed  Trinity  was  thus  needed 
to  complete  the  work  which  had  been 
begun ; for  the  redemption  of  man  is  the 
joint  work  of  the  Three  Persons  of  the 
Holy  Trinity. 


118 


The  Book  of  the 

Here  it  will  be  fitting  for  us  to  observe 
in  what  way  the  Pentecostal  gift  of  the 
Holy  Ghost  presents  itself  under  a two- 
fold aspect  to  the  mind  of  the  believer. 

A man’s  life,  even  in  his  fallen  condi- 
tion, is  twofold.  He  is  both  a little 
world  in  himself,  the  life  of  which  he 
does  not  share  in  common  with  others,  as 
Solomon  says,  “ The  heart  knoweth  its 
own  bitterness,  and  a stranger  intermed- 
dleth  not  with  its  joy;”  and  he  is,  as 
both  St  Thomas  and  Aristotle  say,  also 
a social  animal,  both  as  member  of  a 
family,  and  as  citizen  of  a state ; in  both 
of  which  respects,  as  St  Paul  says,  ‘‘  Men 
are  members  one  of  another,  and  we  share 
our  life  with  others.”  And  even  accord- 
ing to  the  dictates  of  natural  wisdom,  two 
things  were  held  in  the  times  before 
Christ  to  be  wanted  for  the  perfection  of 
a happy  life — namely,  a sufficiency  of 
personal  gifts  proper  to  the  interior  life 
of  the  man,  and  a sufficiency  also  of  dig- 
nity and  honour,  in  the  way  of  social 
position.  Hence  it  was  a kind  of  sacred 
maxim  of  the  old  Koman  empire  to  risk 
everything  to  insure  the  pre-eminent  dig- 
nity of  the  rights  of  citizenship  in  the 
empire.  The  ‘ Civis  Romanus  ’ was  one 
whom  the  whole  power  of  the  empire 
must  protect  in  the  possession  of  his 
rights.  Divine  grace,  as  the  great  Doctor 
of  the  schools  teaches,  does  not  overthrow 
the  order  of  nature ; and  in  the  world 
before  Christ,  humanity  has  never  been 
known  to  have  attained  to  anything 
higher  or  better  than  what  was  exem- 
plified in  the  choicest  of  the  Roman  citi- 
zens, who  united  in  their  persons  the 
highest  natural  qualities,  combined  with 
the  greatest  external  advantages  of  secure 
and  dignified  social  position.  So  the 
Holy  Trinity  framed  Its  Divine  plan 
for  the  restoration  of  the  children  of  men 
in  a way  consonant  to  existing  experi- 
ence. There  was  to  be  the  pouring  out 
of  the  richest  inward  personal  gifts  and 
graces  from  the  indwelling  of  the  Holy 
Ghost,  combined  with  the  gift  of  an 
honourable  citizenship  in  a city,  not  the 
})erishable  work  of  the  political  and  legis- 
lative wisdom  of  man,  as  was  the  Roman 
empire,  but  an  eternal  city,  whose  maker 
and  builder  is  God.  This  city  is  .the 


Holy  Piosary. 

Catholic  Church,  the  work  which  Jesus 
.Christ  came  into  the  w^orld  to  gather 
together  about  Himself. 

Man  being  made,  not  for  solitude  but 
for  social  life,  cannot,  ordinarily  speaking, 
perfect  himself  otherwise  than  in  social 
life,  and  it  therefore  became  the  wisdom 
and  goodness  of  the  Ever-Blessed  Trinity, 
in  Its  plan  for  the  restoration  of  fallen 
man,  to  found  and  extend  over  the  world 
the  Catholic  Church,  a visible  society,  in 
the  bosom  of  which  the  Christian  people 
might  enjoy  the  best  form  of  that  social 
life,  for  which  God,  in  His  plan  of  crea- 
tion, has  formed  them.  It  became,  then, 
both  the  goodness  and  the  wisdom  of 
God  to  found  His  own  society  in  the 
world,  and  so  to  throw  it  open  to  all  be- 
lievers, that  all  might  receive  from  Him  a 
place  in  it.  And  when  any  soul  of  man 
profits  by  the  mercy  of  God,  and  receives 
from  God  what  He  freely  offers  to  all,  a 
place  and  a citizenship  in  the  society  of 
which  He  is  Himself  the  founder  and 
builder,  God  says  to  him,  “ Remain  in  the 
land,  and  thou  shalt  be  fed  with  the 
riches  of  it  ” (Ps.  xxxvi.  3).  “ As  a bird 

which  goes  away  from  its  nest,  so  is  the 
man  who  leaves  his  place  ” (Prov.  xxvii. 
6).  “I  am  the  vine,  ye  are  the  branches  ; 
as  the  branches  cannot  bear  fruit  without 
the  vine,  so  ye  cannot  bear  fruit  without 
Me”  (John  xv.)  The  work  of  the  Ever- 
Blessed  Trinity  is  one  whole,  and  so  long 
as  you  walk  in  humility  before  God,  and 
remain  in  the  place  which  He  has  given 
you,  you  will  be  to  Him  a dear  son  of 
His  household,  and  all  the  riches  of  the 
household  will  be  yours  ; but  if  you  suffer 
yourself  to  be  betrayed  by  the  devil  into 
the  sin  and  folly  of  following  the  devil’s 
example,  by  quitting  your  place,  then  you 
will  cease  to  be  fed  with  the  riches  of  the 
land,  and  you  will  be  in  great  danger  of 
having  jmur  place  with  the  fallen  angels, 
“ who  did  not  preserve  their  principality, 
but  left  their  abode,  and  are  reserved  in 
everlasting  chains  in  darkness,  for  the 
judgment  of  the  great  day”  (Jude). 

As  the  doctrine  of  the  necessity  for 
accepting  in  due  humility  the  duty  of 
conforming  to  communion  with  the  Ca- 
tholic Church,  is  one  that  is  found  to  be 
very  galling  and  revolting  to  human  pride, 


The  Third  Glorious  Mystery. 


119 


there  is,  consequently,  the  stronger  reason 
on  this  account  for  taking  pains  to  under- 
stand in  what  way  the  Third  Glorious 
Mystery  of  the  Holy  Rosary  teaches  and 
inculcates  this  duty,  as  its  own  special 
and  peculiar  lesson. 

The  language  of  this  Third  Mystery, 
then,  to  all  is,  “ Come  into  the  Catholic 
Church,  because  its  founder  and  builder 
is  Jesus  Christ ; and  when  you  are  in  it, 
walk  humbly  before  God  all  your  days 
in  your  place  in  the  Catholic  Church,  that 
you  may  be  fed  with  the  riches  of  the 
land,  that  God,  the  Holy  Ghost,  may 
shed  abroad  in  your  hearts  all  His  most 
excellent  gifts.  “ The  beginning  of  the 
pride  of  a man,”  says  the  Scripture,  ""  is 
to  turn  away  from  God”  (Ecclus.  x.  14); 
and  what  sort  of  blindness  and  pride  must 
it  not  be  on  the  part  of  men,  to  think 
that  they  can  substitute  the  work  of  their 
own  hands  for  the  city  and  the  temple 
whose  builder  and  maker  is  God  ? What 
kind  of  blindness  must  not  that  be 
which  desires  indeed  to  have  the  reli- 
gion of  Jesus  Christ,  for  the  sake  of  the 
spiritual  riches  and  treasures  of  God  the 
Holy  Ghost  in  which  it  abounds,  but 
insists  upon  having  these  outside  the 
great  society  of  the  redeemed,  which  Jesus 
Christ  has  gathered  together,  and  over 
which  He  is  the  Supreme  Pastor,  repre- 
sented here  below  by  the  august  person 
of  His  vicar,  the  Roman  Pontiff  ? And 
who  can  fail  to  perceive  how  contrary  the 
human  pride  that  insists  upon  this  must 
be  to  the  design  of  the  Holy  and  Ever- 
Blessed  Trinity  ^ As  we  have  seen,  there 
is  in  every  man,  by  his  creation,  his  in- 
terior life  and  his  social  life.  A man  is 
at  once,  by  creation,  a microcosm,  or  little 
world  in  himself,  and  a social  being. 
The  Ever- Blessed  Trinity  says  to  the 
creature  of  Its  hands,  “ Your  interior  life 
shall  be  enriched  and  adorned  by  the 
graces  of  the  Holy  Ghost,  and  your  social 
life  shall  be  perfected  in  the  place  assigned 
to  you  in  the  great  company  of  the  re- 
deemed, in  which  shall  be  given  to  you  a 
far  more  honourable  and  enduring  citizen- 
ship than  ever  was  that  of  the  Roman 
empire  in  its  palmiest  days  ; ” and  this 
creature,  thus  taken  by  an  act  of  pure 
grace  and  Divine  love  once  more  into 


favour,  answers  either,  do  not  believe 
and  I value  neither  the  graces  nor  the 
citizenship,”  or  value  indeed  the  graces 
that  are  offered,  but  I turn  my  back  upon 
the ' citizenship,  and  prefer  a society  of 
my  own  making,  free  from  all  its  shackles 
and  restraints,  which  I neither  relish,  nor 
of  which  I can  perceive  either  the  utility 
or  the  advantage.” 

Thus  it  is  that  the  pride  of  men  is  for 
ever  cavilling  and  wrangling  with  God 
as  to  the  terms  of  His  salvation,  and  like 
Moses,  in  the  very  presence  of  the  bush 
burning  with  fire,  for  ever  disputing  and 
bargaining  with  God  over  the  very  salva- 
tion of  which  man  is  alone  to  derive  the 
profit.  “My  people,”  says  the  prophet 
Micheas,  “ I pray  you  remember  what 
Balak,  king  of  Moab,  thought  in  his  heart, 
and  what  Balaam  the  son  of  Beor  answered 
him,  that  thou  mayest  know  the  justice 
of  God.  I will  show  thee,  O man,  what 
is  good,  and  what  the  Lord  requireth  from 
thee,  to  do  justice,  to  love  mercy,  and  to 
walk  humbly  with  Thy  God  ” (Mich.  vi.  7.) 

If,  then,  the  special  lesson  of  the  Third 
Glorious  Mystery  of  the  Rosary  is  to  teach 
and  inculcate  upon  us  the  duty  of  study- 
ing to  remain  humble,  grateful,  and  con- 
tented in  our  place  in  the  great  company 
of  the  redeemed,  the  Catholic  Church, 
ever  on  our  watch  lest  the  devil  should 
tempt  us  through  pride  to  take  pattern  by 
him  and  quit  our  domicile,  it  will  also 
teach  us  to  cultivate  an  overflowing  charity 
and  compassion  towards  all  the  unhappy 
souls  who,  victims  of  the  multiplied 
scandals  and  disorders  of  this  lower  world, 
have  hitherto  failed  to  come  into  posses- 
sion of  the  rightful  place  and  citizenship 
in  the  Catholic  Church  to  wdiich  the 
concluding  words  of  the  inspired  volume 
invite  them,  And  the  Spirit  and  the 
Bride  say.  Come  ; and  he  that  heareth  let 
him  say.  Come  ; and  he  that  thirsteth  let 
him  come ; and  he  that  will,  let  him  receive 
the  water  of  life  without  price  ” (Apoc. 
xxii.  17). 

And  in  this  respect,  the  Third  Mystery 
of  the  Rosary,  while  it  inculcates  tliis 
duty  of  an  especial  charity  towuirds-  the 
multitudes  who,  scarcely  so  much  through 
a fault  of  their  own,  as  through  the  cala- 
mitous effect  of  sins  and  scandals  anterior 


120 


The  Book  of  the  Holy  Bosary. 


to  the  time  of  their  coming  into  the  world, 
are  separated  from  the  place  in  the 
Catholic  Church  which  belongs  to  them, 
and  would  make  their  happiness,  also  puts 
ill  our  hands  a great  power  of  helping 
them,  of  which  in  charity  we  should  be 
studious  to  learn  to  understand  and 
master  the  use. 

The  true  city  of  God  must  plainly  be 
one  that  is  set  on  a hill,  and  that  cannot 
be  hid,  except  indeed  to  the  eyes  of  those 
who,  in  their  perverse  hatred  of  the  light 
which  would  guide  them  to  its  gates, 
resemble  the  blindness  of  the  Jews,  who 
can  see  in  Jesus  Christ  nothing  but  the 
person  of  the  disturber  of  public  order, 
whom  Pilate  at  their  demand  caused  to 
be  publicly  executed  upon  the  Cross. 
The  same  veil  which  is  over  the  hearts  of 
the  Jews  for  so  many  generations,  and 
which  keeps  them  from  acknowledging 
the  true  Son  of  David,  may  be  also  over 
the  hearts  and  eyes  of  many  among  the 
nations,  to  keep  them  from  acknowledg- 
ing the  Catholic  Church,  to  whose  citizen- 
ship all  are  invited.  But  the  Scripture 
says  to  us,  “ He  that  heareth,  let  him  say, 
Come ; ” and  the  Third  Mystery  of  the 
Eosary  certainly  furnishes  us  with  that 
which  may  enable  us  to  say,  “Come” 
with  better  effect.  It  is  in  this  mystery, 
that  we  are  presented  with  a remarkable 
note  of  the  city  of  God  that  is  set  upon  a 
hill  and  cannot  be  hid.  The  true  com- 
pany of  believers,  with  whom  are  all  the 
riches  of  the  outpouring  of  the  Holy 
Ghost,  is  one  that  on  the  day  of  Pente- 
cost suddenly  by  miracle  received  the 
gift  of  speaking  all  the  languages  of  the 
earth,  and  has  continued  ever  since  in 
possession  of  this  gift,  as  a mark  by  which 
it  may  be  always  securely  known.  In  the 
early  times  after  the  Flood,  the  Holy 
Trinity  baffled  the  pride  of  men,  when 
they  thought  to  make  a unity  of  their 
own,  and  perpetuate  it  in  a stronghold 
of  their  own  making  : “ And  the  Lord 
came  down  that  He  might  see  the  city 
and  the  tower  that  the  children  of  Adam 
were  building.  And  He  said.  Behold  the 
people  is  one,  and  there  is  one  lip  to 
them  all.  They  have  begun  to  do  this, 
and  they  will  not  desist  from  their  un- 
dertaking until  they  have  completed  it. 


Let  Us  come  down  and  confuse  their 
speech,  so  that  no  man  may  understand 
the  speech  of  his  neighbour.  And  in  this 
way  the  Lord  divided  them  from  that 
place  into  all  lands,  and  they  ceased  to 
build  the  city”  (Gen.  xi.  5).  But  that 
which  the  Holy  Trinity  brought  upon  men 
as  the  punishment  designed  to  repress  and 
to  s*et  limits  to  their  pride,  it  is  manifest 
that  the  same  Holy  Trinity  alone  can 
repeal  and  reverse.  From  the  day  of 
Pentecost  to  the  present  hour,  there 
is  only  one  Christian  company  in  the 
world  that  is  known  by  the  token  of 
speaking  all  the  languages  of  the  earth, 
that  is,  the  Catholic  Church.  The  unity 
of  nations,  which  is  the  work  of  God,  no 
power  or  wisdom  that  is  of  men  can 
counterfeit.  And  whatever  falls  away 
from  this  unity  becomes  a separated  frag- 
ment, broken  off  from  the  great  body ; 
like  one  of  the  tribes  which  the  Lord,  in 
the  punishment  of  pride,  divided  off  with 
a separate  speech  of  its  own,  and  sent  to 
find  its  place  in  the  general  confusion  of 
the  world,  “Behold,  then,”  the  Third 
Mystery  of  the  Rosary  teaches  us  to  say  to 
all,  who  are  willing  to  bear,  “the  true  city 
of  God,  speaking  all  the  languages  of  the 
earth,  restored  by  humility  to  the  unity 
which  was  broken  up  through  pride,  ‘The 
Spirit  and  the  Bride  say.  Come,  and  let 
him  that  heareth  say.  Come.’  Come  to 
the  inheritance  which  God  has  given  to 
all  the  nations  of  the  earth,  acknowledge 
His  Vicar  the  Holy  Roman  Pontiff,  and 
come  and  rest  yourselves  under  the  shadow 
of  the  great  tree  which  has  spread  its 
branches  over  the  whole  world,  and  whose 
leaves  the  Apostle  says  are  for  the  healing 
of  the  nations  (Apoc.  xxii.  2).  If  you 
have  any  doubt  which  is  the  Church,  the 
Bride  of  Christ  and  His  mystical  Body, 
ask  the  nations  of  the  world,  for  Christ 
has  received  them  for  His  inheritance, — 
not  this  or  that  one  nation,  for  it  may  be 
blinded  by  its  particular  pride,  but  all  the 
nations,  for  these  are  the  inheritance  of 
Christ,  and  see  if  they  do  not  answer  you 
with  a voice  that  comes  from  the  east  and 
the  west,  from  the  north  and  the  south, — 
the  one  true  Church  is  the  Roman  Catholic 
Church.  Roman,  because  Jesus  Christ  has 
established  its  centre  of  unity  in  the  city 


> / 

The  Third  Glorious  Mystery. 


121 


and  See  of  Kome.  Catholic  because  it  has 
all  the  nations  of  the  earth  for  its  inherit- 
ance.” 

Thus  it  is,  then,  that  the  Holy  and  Ever- 
Blessed  Trinity  perfect  Its  work  by  the 
double  outpouring  of  the  Holy  Spirit  into 
the  heart  of  the  believer  and  into  the 
whole  body  of  the  Church.  St  John  re- 
lates that  “ on  the  last  day  of  the  feast, 
Jesus  stood  and  cried  out,  If  any  man 
thirst,  let  him  come  to  Me.  He  that  be- 
lie veth  in  Me,  as  the  scripture  saith,  out 
of  his  belly  shall  flow  rivers  of  living 
water”  (Deut.  xviii.  15).  “How  this  He 
said  of  the  Spirit,  which  they  should  re- 
ceive who  believed  in  Him ; for  as  yet  the 


Spirit  was  not  given,  for  Jesus  was  not 
yet  glorified”  (John  vii.  37).  Here  are 
the  gifts  that  are  promised  to  the  believers 
individually.  And,  again,  St  Paul  writes, 
“ He  hath  given  some  to  be  apostles,  spme 
prophets,  others  to  be  evangelists,  others 
pastors  and  teachers,  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry, 
for  the  building  up  of  the  body  of  Christ, 
until  we  all  come  together  in  the  unity  of 
faith  and  of  the  acknowledging  the  Son  of 
God,  to  a perfect  man,  to  the  measure  of 
the  stature  of  the  fulness  of  Christ  ” 
(Eph.  iv.  11).  Here  is  the  outpouring  of 
the  Holy  Spirit  into  the  Body  of  Christ, 
the  Church. 


CHAPTEK  YII. 

SCIIIPTURE  TYPES  OF  THE  THIRD  GLORIOUS  MYSTERY. 

I.  THE  LAW  GIVEN  TO  MOSES  ON  THE  HOLY  MOUNTAIN. 

II.  THE  SACRIFICE  CONSUMED  BY  FIRE. 

1 . The  law  given  to  Moses  on  the  holy  mountain. 


It  was  beyond  doubt  brought  to  pass  by 
the  special  providence  of  God,  by  whose 
will  the  Mosaic  covenant  is  in  so  many 
respects  the  shadow  and  figure  of  the  new 
law  which  was  to  succeed  to  it,  that  the 
law  of  the  Ten  Commandments  was 
solemnly  proclaimed  in  the  midst  of  the 
fires  and  thunderings  of  Mount  Sinai,  on 
the  fiftieth  day  after  the  offering  of  the 
Paschal  Lamb,  and  the  sudden  departure 
out  of  Egypt.  The  people  were  delivered 
out  of  the  hands  of  the  destroying  angel 
and  of  the  Egyptians  by  the  blood  of 
the  Paschal  Lamb,  and  through  the 
terror  caused  by  the  death  of  the  first- 
born of  the  Egyptians ; and  on  the  fiftieth 
day  after  this  delivery,  they  who  had  been 
slaves  and  bondsmen  in  Egypt,  receive 
the  law  of  God  from  His  own  mouth, 
speaking  in  the  midst  of  the  thunders  and 
fires  with  which  the  mountain  burned, 
*>nd  are  raised  to  the  dignity  of  being  a 
priestly  kingdom  and  a holy  people.  In 
the  New  Covenant,  the  faithful  were  de- 
livered out  of  their  bondage  by  the  blood 


of  Jesus,  the  true  Paschal  Lamb,  and  by 
the  destruction  of  the  power  of  the  devil ; 
and  exactly  fifty  days  afterwards  the 
Spirit  of  God  descends  upon  them,  giving 
them  that  Spirit  of  adoption  as  sons  of 
God,  “ whereby,”  as  the  Apostle  says, 
“ we  all  cry,  Abba,  Father,”  and  raising 
them  to  the  dignity  of  free  citizens  of 
the  celestial  city,  “for  where  the  Spirit  of 
God  is,  there,”  says  St  Paul,  “ is  liberty.” 

\Ve  have,  however,  not  selected  the 
passage  of  the  history  in  the  old  covenant 
which  accurately  coincides,  in  point  of 
time,  with  the  Pentecost  of  the  new  law, 
solely  for  the  sake  of  bringing  more  to  light 
the  essential  contrast  between  the  two  cove- 
nants, embodied  in  the  law  written  by  the 
finger  of  God  on  the  tables  of  stone  which 
were  given  to  Moses  in  the  Holy  Mount 
and  the  law  written  by  the  Spirit  of  God 
in  the  fleshy  tablets  of  the  heart  on  the 
day  of  the  Christian  Pentecost. 

A well-known  poet  says — 

“ When  I behold  a factious  band  agree 

To  call  it  freedom  when  themselves  are  free, 


U2 


The  Boole  of  the  Holy  Rosary. 


Each  wanton  judge  new  penal  statutes  draw, 

Laws  grind  the  poor,  and  rich  men  rule  the 
law  ; 

Then,  half  a patriot  half  a coward  grown, 

1 fly  from  petty  tyrants  to  the  throne.” 

— Goldsmith’s  “ Traveller.  ” 

The  false  idea  of  liberty  with  whicli  the 
old  serpent  never  ceases  to  labour  to  de- 
ceive mankind  is,  that  it  consists  in  teach- 
ing each  member  of  a society  to  consider 
himself  independent  of  law.  Liberty 
thus  understood,  according  to  the  old 
serpent’s  doctrine,  leads  to  the  necessary 
and  infallible  consequence,  as  the  lines 
above  quoted  suggest,  of  the  extremes  of 
tyranny  on  the  one  hand  and  of  slavery  on 
the  other.  If,  for  instance,  as  a member  of 
society,  I adopt  the  old  serpent’s  doctrine 
as  my  rule,  and  place  my  freedom  in  being 
above  law,  I am  above  respecting  the 
rights  of  my  neighbour,  which  it  is  the 
duty  of  the  law  both  to  determine  and  to 
protect ; and  if  he  also  entertains  the  same 
ideas  with  respect  to  his  liberty,  he  is 
equally  above  paying  any  respect  to  my 
rights,  and  thus  I and  my  neighbour  are 
sure  to  quarrel  with  each  other ; eacli  one 
ill  the  just  defence  of  his  own  right  which 
the  other  deems  himself  at  liberty  to  dis- 
regard. And  it  thus  becomes  easy  to  see 
how  the  old  serpent,  whose  aim  it  is  to 
destroy  all  society,  succeeds  in  gaining  his 
end  wherever  he  is  able  in  the  heart  of 
any  society  to  establish  his  doctrine,  that 
freedom  consists  in  independence  of  law. 

In  opposition  to  the  doctrine  of  the  old 
serpent,  St  Augustine  says,  that  a secure 
condition  of  civil  society  can  only  be  made 
out  of  the  “ eternal  living  truths.”  “For 
a society  is  not  a mere  aggregate  of  any 
kind  of  living  beings,  but  a multitude  of 
rational  creatures  bound  together  by  the 
social  bond  of  one  law  ” (Qusest.  Evang. 
lib.  ii.  46).  It  is  self-evident  that  the 
laws  which  are  to  determine  the  respective 
rights  of  the  members  of  the  society  must 
first  themselves  be  just,  which  they  can- 
not be  except  they  are  founded  on  eternal 
truths,  and  thus  proceed  from  God,  for 
unjust  laws  cannot  constitute  a society  of 
rational  creatures. 

The  Lawgiver,  who  is  perfectly  wise  and 
perfectly  just,  and  whose  laws  apportion 
equally  the  rights  of  each  member  of  the 
society,  can  be  none  other  than  God  Him- 


self, and  obedience  to  the  laws  of  God  can 
proceed  only  from  two  motives — from  fear 
of  the  punishments  annexed  to  breaking 
them,  and  from  the  assent  of  the  under- 
standing to  their  justice,  together  with  the 
conformity  of  the  will  to  their  require- 
ments. The  first  of  these  motives  is  the 
fear  of  the  penal  consequences  of  injustice, 
and  the  second  is  the  inward  love  of 
justice. 

The  first  of  these  motives  is  the  basis  of 
the  covenant  that  was  promulgated  on 
Mount  Sinai,  and  “ that  engendereth,”  as 
St  Paul  says,  “unto  bondage.”  The  second 
is  that  of  the  new  covenant,  “ which 
answereth,”  says  St  Paul,  “to  the  Jeru- 
salem that  is  above,  the  mother  of  us  all.” 

“ For  all  the  people,”  says  the  scripture, 
“saw  the  lightnings  and  the  mountain 
covered  with  smoke,  and  heard  the  words 
and  the  sound  of  the  trumpet,  and  terror- 
stricken  and  overcome  with  fear,  they 
stood  at  a distance,  saying  to  Moses, 
Speak  thou  to  us  and  we  will  hear,  and 
let  not  the  Lord  speak  to  us,  lest  perhaps 
we  die.  And  Moses  said  to  the  people. 
Fear  not,  for  God  is  come  to  prove  you, 
that  His  fear  might  be  in  you,  and  that 
you  should  not  sin”  (Exod.  xx.  18). 

The  law  of  liberty  of  the  new  covenant 
was  proclaimed,  not  from  Mount  Sinai,  but 
from  Calvary,  and  written  not  on  tables 
of  stone,  but  by  the  Spirit  of  God  on  the 
fleshy  tablets  of  the  heart  (2  Cor.  iii.  3). 
This  expression  St  Paul  more  fully  explains 
in  the  Epistle  to  the  Hebrews.  “But  now,” 
he  writes,  speaking  of  Christ,  “ He  hath 
obtained  a better  ministry,  by  how  much 
also  He  is  a Mediator  of  a better  Testa- 
ment, which  is  established  on  better 
promises.  For  if  that  former  had  been 
faultless,  there  should  not  indeed  a place 
have  been  sought  for  a second.”  For 
finding  fault  with  them,  he  saith,  Be- 
hold the  days  shall  come,  saith  the  Lord, 
and  I will  'perfect  unto  the  house  of  Israel 
and  the  house  of  Juda  a New  Testament. 
Not  according  to  the  Testament  which  I 
made  with  their  fathers  on  the  day  ivhen 
T took  them  hy  the  hand  to  lead  them  out 
of  the  land  of  Egypt,  because  they  con- 
tinued not  in  My  Testament,  and  I 
regarded  them  not,  saith  the  Lord.  For 
this  is  the  Testament  which  I ivill  make 


123 


Scripture  Types  of  the  Third  Glorious  Mystery. 


to  the  house  of  Israel  after  those  days, 
salth  the  Lord : I will  give  my  laws  into 
their  mind,  and  in  their  heart  will  I write 
them  : and  I will  he  their  God,  and  they 
shall  he  my  people : and  they  shall  not 
teach  every  man  his  neighbour,  and  every 
man  his  brother,  saying.  Know  the  Lord : 
for  all  shall  know  Me  from  the  least  to  the 
greatest  of  them  : because  I will  he  merci- 
ful to  their  iniquities,  and  their  sins  vjill 
I remember  no  more  ” (Jer.  xxxi.  31). 
‘•Now  in  saying  a new,  He  Lath  made 
the  former  old.  And  that  which  decayeth 
and  groweth  old,  is  near  its  end  ” (Heb, 
viii.  6-13). 

“ Where  the  Spirit  of  the  Lord  is,  there 
is  liberty,”  says  the  Apostle  (2  Cor.  iii. 
1 7).  By  the  grace  of  the  Pentecostal 
gift  of  the  Spirit  of  God,  the  law  of 
Christ  is  written  in  the  hearts  of  the 
faithful,  and  their  obedience  to  it  is  no 
longer  from  fear,  as  in  the  former  coven- 
ant : “ That  His  fear  might  be  in  you  that 
you  should  not  sin.”  But  from  love  of 
the  law  for  its  own  sake,  which  love  the 
Holy  Ghost  works  in  the  heart  ; for 
“ charity,”  says  St  Paul,  “ is  the  fulfil- 
ment of  the  law.” 

It  is  worth  the  remark  also,  as  an 
evidence  of  multiplicity  in  the  minute 
points  of  correspondence  in  which  the 
covenant  of  Sinai  serves,  as  St  Paul  says, 
“to  the  example  and  shado\y  of  the 
heavenly  things,”  that  the  delivery  to 


Moses  of  the  tables  of  the  law,  written  on 
stone  with  the  finger  of  God,  took  place 
on  the  fiftieth  day  after  the  date  of  Moses 
being  called  up  for  the  first  time  into  the 
mountain  to  speak  with  God  respecting 
the  covenant  which  He  was  about  to  make 
with  the  people.  On  receiving  the  first  in- 
telligence of  the  law  that  was  to  be  pro- 
claimed, the  people  were  required  to 
spend  three  days  in  sanctifying  them- 
selves, and  in  cleansing  their  garments ; 
and  on  the  third  day,  the  glory  of  the 
Lord  covered  the  mountain,  and  the  law 
was  proclaimed  in  solemn  form.  The 
mount  continued  covered  with  the  glory 
of  the  Lord  for  six  other  days,  and  on 
the  seventh  day,  or  the  tenth  from  the  first 
proclamation  of  the  covenant  about  to  be 
made,  Moses  was  called  to  ascend  the 
mountain  to  confer  with  God.  Here  he 
continued  forty  days  and  forty  nights,  and 
at  their  expiration,  that  is,  on  the  fiftieth 
day  from  the  first  proclamation  to  the 
people  to  prepare  for  the  law,  the  law  was 
written  on  the  tables  of  stone  with  the 
finger  of  God.  The  parallel  scarcely 
needs  to  be  pointed  out.  The  first 
notice  to  the  fallen  world  to  prepare  for 
the  new  Christian  law  to  be  proclaimed 
to  it  is  in  the  resurrection  of  Jesus  Christ 
from  the  dead ; and  the  new  Christian 
law  is  written,  as  the  Apostle  says,  on  the 
fleshy  tablets  of  the  heart,  on  the  day  of 
Pentecost,  fifty  days  afterwards. 


2.  The  type  of  the  sacrifice  consumed  by  the  fire  that  fell from  heaven  at  the  prayer  of  Elias. 


To  keep  the  laws  of  God  in  the  midst 
of  a fallen  world,  which  is  subject  to 
every  form  of  scandal,  sin,  and  disorder,  is 
plainly  a very  different  thing  from  keep- 
ing the  laws  of  God  in  a society  where 
all  is  perfect  order.  The  blessed  spirits, 
who  are  confirmed  in  their  election,  con- 
form themselves  to  the  Divine  order  of 
their  society  with  perfect  gladness  and 
joy  of  heart.  This  cannot  be  the  case  in 
the  society  of  men,  because  the  citizens  of 
the  city  of  God  are  mixed  up  with  the 
citizens  of  the  earthly  city,  as  the  clay 
was  with  the  iron  in  the  feet  of  the 
statue  which  Nabuchodonosor  saw  in  his 
vision,  and  the  order  of  the  city  of  God 


is  in  perpetual  clash  and  warfare  with 
that  of  the  city  of  confusion.  The  citizens 
of  the  city  of  God,  in  addition  to  the 
difficulties  which  the  weakness  of  their 
flesh  imposes  upon  the  willingness  of  their 
spirit,  are  continually  met  with  obstacles 
to  keeping  the  laws  of  God,  created  by 
the  contrary  laws  and  maxims  of  the 
earthly  city  with  which  they  are  unavoid- 
ably mixed  up.  From  whence  it  comes 
to  pass,  that  they  have  frequently  not 
only  to  keep  the  law  of  God,  but  to  fly 
in  the  face,  so  to  speak,  and  to  despise,  the 
contrary  laws  or  customs  of  the  city  of 
confusion.  A Catholic,  for  example,  to 
have  recourse  to  an  instance  taken  from 


124 


The  Book  of  the  Holy  Rosary. 


everyday  life,  finds  liimself  at  an  enter- 
tainment where  many  strangers  are  pre- 
sent, and  where  he  is  hospitably  pressed 
to  partake  of  the  refreshments  that  are 
provided,  but  the  day  is  a fast-day 
according  to  the  Church,  Here  it  is 
plain  that  his  obedience  to  the  precept 
of  the  Church  must  inevitably  have  the 
effect  of  making  him  both  singular  and  an 
object  of  remark,  and  perhaps  derision, 
to  the  company  in  which  he  finds  himself, 
and  his  observance  of  the  precept,  which, 
were  he  at  home  amongst  a society  where 
its  binding  force  was  acknowledged, 
might  have  been  comparatively  easy,  now 
becomes  a kind  of  profession  of  faith  be- 
fore the  eyes  of  unbelievers,  that  is 
proportionably  trying  and  difficult.  As 
long,  then,  as  the  city  of  God,  signed  and 
sealed  by  the  gifts  of  the  Holy  Ghost  on 
the  day  of  Pentecost,  is  in  the  midst  of  the 
Babel  of  the  present  world,  obedience  to 
the  laws  of  the  city  of  God  will  always 
demand  an  offering  up  of  the  heart  and 
the  mind  in  sacrifice  to  God,  that  they 
may  become  wholly  His,  and  consecrated 
to  Him  to  the  perfect  keeping  of  His  law 
in  the  face  of  every  obstacle  that  the  con- 
trary mind  and  spirit  of  the  city  of  con- 
fusion may  interpose  in  the  way  of  perfect 
obedience.  Thus  St  Paul  says,  “ For 
whosoever  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God  ; for  you  have 
mot  received  the  spirit  of  l3ondage  again 
in  fear,  but  you  have  received  the  Spirit 
of  adoption  of  sons,  whereby  we  cry, 
Abba  Father.  For  the  Spirit  Himself 
giveth  testimony  to  our  spirit  that  we 
are  the  sons  of  God’^  (Rom.  viii.  14). 
“As  it  is  written,”  he  continues,  “ for  Thy 
sake  we  are  put  to  death  all  the  day  long, 
we  are  accounted  as  sheep  for  the  slaughter” 
(Ps.  xliii.  22).  Again  St  Paul  writes  to 
the  Philippians,  thus,  “ If  I should  be 
offered  up  as  a victim  in  addition  to  the 
sacrifice  and  the  obedience  of  your  faith, 
I should  rejoice  and  wish  joy  to  you  all; 
and  do  you  in  like  manner  rejoice  and 
wish  me  joy”  (Phil.  ii.  17).  Here  the 
victim  of  sacrifice,  who  has  offered  him- 
self up  to  God  for  the  perfect  keeping  of 
His  laws,  expresses  his  joy,  which  nothing 
can  diminish  or  repress,  at  the  prospect  of 
the  speedy  consummation  of  his  own 


sacrifice,  while  he  expressly  calls  the 
faith  of  those  to  whom  he  is  writing  a 
“sacrifice”  as  well  as  an  “obedience.” 
For  the  law  of  God  written  in  the  heart 
of  man  by  the  finger  of  God  the  Holy 
Ghost,  makes  him  a victim  that  will- 
ingly offers  himself  to  keep  the  law  that 
has  been  written  in  his  heart,  come  what 
may  ; “ The  Lord  is  become  my  light ; I 
will  not  fear  what  man  can  do  unto  me.” 

“Many  waters,”  says  the  bride  in  the 
Canticles,  “ cannot  quench  charity,  neither 
can  the  floods  drown  it”  (Cant.  viii.  7). 
“ Who  then,”  exclaims  St  Paul,  “ shall 
separate  us  from  the  love  of  Christ  ? shall 
tribulation  ? or  distress  ? or  famine  ? or 
nakedness  ? or  danger  ? or  persecution  ? 
or  the  sword  ? But  in  all  these  we  over- 
come, because  of  Him  that  loved  us  ” 
(Rom.  viii.  35).  This  character  of  victim 
consumed  by  the  fire  of  the  Holy  Spirit 
which  was  poured  out  upon  the  Church 
at  Pentecost,  through  the  intercession  of 
Jesus  our  High  Priest,  finds  its  type  and 
parallel  in  the  fire  which  God  sent  down 
from  heaven  at  the  prayer  of  Elias,  to 
consume  the  sacrifice  wdiich  he  had  pre- 
pared on  the  altar  of  God.  “ And  Elias 
said  : Fill  four  buckets  with  water,  and 
pour  it  upon  the  burnt-offering : and  when 
it  was  now  time  to  offer  the  holocaust, 
Elias  the  prophet  came  near  and  said  : 
O Lord  God  of  Abraham,  Isaac,  and 
Israel,  show  this  day  that  Thou  art  the 
God  of  Israel,  and  I am  Thy  servant,  and 
that  according  to  Thy  commandment  I 
have  done  all  these  things.  Hear  me, 
O Lord  ! hear  me,  O Lord  1 that  this 
people  may  learn  that  Thou  art  the  Lord 
God,  and  that  Thou  hast  turned  their  heart 
again.  Then  the  fire  of  the  Lord  fell, 
and  consumed  the  holocaust,  and  the 
wood,  and  the  stones,  and  the  dust,  and 
licked  up  the  water  that  was  in  the 
trench.  And  when  all  the  people  saw 
this,  they  fell  on  their  faces,  and  they  said : 
The  Lord  He  is  God,  the  Lord  He  is  God.” 

Elias  hereupon  took  the  prophets  of 
Baal  and  killed  them  all  at  the  brook 
Cison.  So  also  when  the  company  of  the 
day  of  Pentecost  was  consumed  by  the 
fire  of  Divine  charity  which  fell  down 
from  heaven,  idols  from  that  day  began  to 
be  swept  away  from  the  face  of  the  earth. 


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LESSON  FROM  THE  ROMAN  BREVIARY. 

“ To-day,  the  sacred  and  living  ark  of 
tlie  God  of  life,  which  conceived  the 
Creator  of  all  in  the  womb,  rests  in  the 
temple  of  the  Lord,  which  is  not  built 
with  hands.  David,  her  father,  rejoices, 
and  with  him  the  angels  sing  in  choirs, 
the  archangels  i)raise  her,  the  hosts  of 
heaven  glorify  her,  the  principalities 
exult,  the  powers  rejoice,  the  dominions 
wish  her  joy,  the  thrones  keep  high 


festival,  the  cherubim  extol  her,  the 
seraphim  proclaim  her  glory.  To-day, 
Eden  receives  the  living  Paradise  of  the 
new  Adam,  in  whom  condemnation  ends, 
in  whom  the  tree  of  life  hath  been  planted, 
and  in  whom  our  nakedness  is  covered  ” 
(St  John  Damascene  II.,  Sermon  on  the 
Death  of  the  Blessed  Virgin). 

The  Assumption  of  the  earthly  ^Mother 
of  Jesus  into  heaven  may  be  easily  seen, 
on  a little  reflection,  to  follow  in  the  way 
of  an  event  belonging  to  the  fitting  and 


126 


The  Booh  of  the  Holy  Rosary. 


beautiful  order  of  tlie  Divine  plan  of 
human  redemption.  Adam  was  created 
and  placed  in  Paradise  the  sovereign  lord 
over  the  whole  of  the  work  of  God ; but 
he  was  alone,  and  because  it  was  not  good 
for  him  to  be  alone,  God  said,  “ Let  us 
make  him  a helpmate  and  thus  crea- 
tion received  a sovereign  lady,  associated 
in  power  and  dominion  over  all  the  works 
of  God  with  its  sovereign  lord.  The 
sovereign  lady  fell  into  transgression,  and 
induced  her  lord  to  participate  in  her  sin. 
Companions  in  the  transgression,  they  re- 
mained companions  in  its  penalties.  Eve 
was  not  taken  away  from  Adam,  and  no 
new  companion  was  given  to  him  in  her 
place,  but  both  were  sent  together  to  till 
the  earth  in  toil  and  patience  for  their 
subsistence ; for  where  it  pleased  God 
that  Adam  should  be,  there  it  was  becom- 
ing that  Eve  should  be  found  at  his  side  ; 
for  even  in  fallen  fortunes,  where  the  bride- 
groom is  there  it  is  fitting  that  the  bride  be 
also.  As,  then,  it  was  through  Eve  that 
the  first  Adam  left  the  original  Paradise 
and  went  to  seek  his  fortunes  in  the  rude 
world  among  its  thorns  and  thistles, 
and  as  it  was  notwithstanding  fitting 
that  Eve,  through  whom  he  had  been 
thrown  upon  the  world,  should  find  her- 
self where  Adam  was,  by  his  side,  the 
inseparable  companion  of  his  toil  and 
banishment,  as  she  had  been  of  his  dignity 
and  glory ; so,  in  like  manner,  in  the 
case  of  the  second  Adam,  He  came  into 
the  banishment  of  the  first  Adam  to  seek 
for  and  to  espouse  to  Himself  His  Mystical 
Bride  the  Church ; and  it  was  undoubtedly 
becoming  that  she  through  whom  He 
deigned  to  enter  the  first  Adam’s  banish- 
ment,— she  from  whose  virgin  womb  He 
vouchsafed  to  assume  Adam’s  nature, — 
she  whom  He  deigns  to  call  by  the  name 
of  Mother,  should  be  ever  near  to  Him  at 
His  side  in  the  kingdom  of  His  glory. 
If  He  Himself  has  said,  “ If  any  man 
minister  to  Me,  let  Him  follow  Me ; and 
where  I am,  there  also  shall  my  min- 
ister be  ” (John  xii.  26) ; and  if  it  be 
thus  becoming  that  the  minister  of  the 
King  should  be  where  his  Master  is, 
in  how  much  higher  a degree  is  it  be- 
coming that  where  the  Son  is  there  also 
the  Mother  should  be ; and  where  the 


King  and  Mystical  Bridegroom  of  the 
Church  is,  there  also  the  Mystical  Bride 
Herself,  in  the  person  of  her  Queen 
should  also  be  ? “ Else  up,  O Lord,  into 
Thy  rest,”  says  the  Holy  Psalmist  ; but 
not  in  solitary  dignity,  “ Thou  and  the 
Ark  of  Thy  sanctification”  (Ps.  cxxxi.  8). 

Where  Jesus  therefore  is,  now  that  He 
is  ascended  to  sit  at  the  right  hand  of  the 
Father,  what  can  be  more  becoming  than 
that  the  Blessed  Virgin  Mary,  the  Mother 
of  the  human  nature  in  which  He  has 
ascended,  the  Ark  of  His  sanctification 
should  be  present  with  Him  ? Where  can 
the  poor  exiled  children  of  Eve  find  a 
more  consoling  pledge  that  it  will  be  one 
day  given  to  them  to  see  the  accomplish- 
ment of  all  the  great  and  glorious  pro- 
mises that  have  been  made  to  them  in 
Jesus  Christ  than  in  the  Assumption  of 
Mary  ? 

“ Who  is  she  who  cometh  up  from  the 
wilderness  fiowing  with  delights,  leaning 
on  her  Beloved  ?”  (Cant.  viii.  5.)  “ This  is 
she,”  writes  St  Peter  Damian,  “ the  Queen 
whom  the  daughters  of  Sion  pronounced 
most  blessed,  and  whom  the  princesses 
praised  (Prov.  xxxi.  28).  She  hath  as- 
cended to-day  from  the  wilderness,  that 
is,  she  has  been  raised  from  her  lowliness 
in  the  world  to  the  height  of  a royal 
throne,  ‘ flowing  with  an  abundance  of 
delights;’  — with  an  abundance  of  de- 
lights indeed,  for  ‘ many  daughters  have 
gathered  together  riches,  but  this  one  hath 
surpassed  them  all.’  And,  truly,  her  de- 
lights are  without  number,  for  as  she 
receives  the  Holy  Ghost,  so  she  conceives 
the  Son  of  God,  gives  birth  to  the  King  of 
glory,  enters  the  heavens,  and  laden  with 
riches  and  flowing  with  delights,  she  flees 
away  to  her  eternal  kingdom.  ‘ Leaning 
upon  her  Beloved,’  the  Lord  of  hosts  is 
the  Father  of  her  Beloved,  in  whom  He 
was  well-pleased.  Upon  Him,  then,  leans 
this  most  happy  Mother,  and  reclining  on 
the  golden  couch  of  the  Divine  Majesty, 
she  reposes  in  the  arms  of  her  Spouse ; yes, 
of  her  Son  ! Oh,  how  great  the  dignity, 
how  special  the  power,  to  lean  upon  Him 
on  whom  the  hosts  of  the  angels  reve- 
rently fix  their  gaze  !”  (St  Peter  Damian, 
Sermon  on  the  Assumption). 

“ Rise  up,  0 Lord,  into  Thy  rest,”  says 


m 


The  Fourth  Glorious  Mystery. 


the  holy  Psalmist,  “ Thou  and  the  Ark  of 
Thy  Sanctification.”  “ This  Ark,”  writes 
Hesychius  of  Jerusalem,  ‘‘  can  without 
doubt  be  no  other  than  the  Virgin  Mother 
of  God.  For  if  Christ  be  the  jewel,  Mary 
is  certainly  its  casket ; if  Jesus  be  the 
Sun,  Mary  is  necessarily  to  be  called  the 
firmament ; if  He  be  the  flower  of  im- 
mortality, the  Blessed  Virgin  will  of 
necessity  be  the  stem  which  cannot  wither, 
the  garden  that  is  ever-blooming  ” (Hesy- 
chius, Homily,  § iii.) 

But  the  Mystery  of  the  Assumption, 
besides  that  it  is  one  of  the  Glorious  Mys- 
teries of  our  faith,  also  contains  a rich 
vein  of  consolation  for  our  mortal  pilgri- 
mage, which  it  would  be  a sad  want  of 
gratitude  and  wisdom  to  fail  in  duly  con- 
sidering. 

‘‘  It  is  appointed  to  all  men,”  says  St 
Paul,  “ once  to  die,  and  after  that  the 
judgment.”  Our  mortal  pilgrimage,  be  it 
long  or  be  it  short,  terminates  in  death, 
from  which  there  is  no  escape,  as  even  all 
the  heathen  writers  freely  confess. , 

“ O death  ! ” says  the  son  of  Sirach, 
“ how  bitter  is  the  remembrance  of  thee 
to  a man  that  hath  peace  in  his  posses- 
sions, to  a man  that  is  at  rest,  and  whose 
ways  are  prosperous  in  all  things,  and  that 
is  yet  able  to  take  meat !”  (Ecclus.  xli.  1) ; 
and  then  he  goes  on  to  say,  “ Fear  not  the 
sentence  of  death.  Kemember  what 
things  have  been  before  thee,  and  what 
shall  come  after  thee.  This  sentence  is 
from  the  Lord  upon  all  flesh.”  “ Dust 
thou  art,  and  unto  dust  shalt  thou  re- 
turn,” are  the  words  in  which  God  has 
conveyed  His  sentence  ; and  by  nature  all 
men  fear  to  die.  “ Charity,  however,” 
says  the  Canticle  of  Canticles,  “ is  strong 
as  death,  and  the  blow  which  nature 
dreads,  grace  accepts,  for  death  to  the 
faithful  Christian  becomes  the  gate  of  an 
immortal  life. 

Thus  St  John  Damascene  writes,  “ Oh, 
wonder  that  truly  surpasses  the  condi- 
tion of  nature  ! Oh  thing  full  of  marvel  ! 
Death,  which  once  was  hated  and  ab- 
horred, is  now  a thing  that  is  commended 
and  pronounced  blessed.  That  which  once 
occasioned  grief  and  mourning,  tears  and 
sorrow,  is  now  a cause  of  gladness  and 
joyful  festivity.  If  it  be  asked  how? 


Because  that,  to ‘all  the  servants  of  God, 
whose  death  is  said  to  be  blessed,  the 
termination  of  their  life  procures  for  them 
that  they  become  fixed  and  confirmed  in 
the  favour  of  God ; and  for  this  reason 
their  death  is  said  to  be  happy  and  blest. 
For  their  death  makes  them  perfected  in 
bliss,  gaining  for  them  that  their  virtue  is 
no  longer  subject  to  any  change,  according 
to  the  saying  of  Ecclesiasticus,  ‘ Before 
death  call  no  man  blessed’  (Ecclus.  xi. 
30) ; words,  however,  that  are  not  to  be 
understood  of  the  Blessed  Virgin.  For 
thy  blessedness,  0 Mary,  came  not  to 
thee  through  death,  neither  was  it  thy 
passage  from  this  world  which  fixed  thy 
perfection  nor  placed  thee  in  security  ; 
for  the  beginning  of  every  good,  its 
middle  and  end,  thy  perfect  security  and 
confirmation  in  truth  was  contained  in 
thy  miraculous  conception,  in  the  Divine 
indwelling,  and  thy  immaculate  child- 
birth ; and  hence,  as  thou  hast  thyself 
truly  said,  that  all  generations  should  call 
thee  blessed,  not  from  the  moment  of 
thy  death,  but  from  that  of  thy  concep- 
tion. Wherefore,  it  was  not  death  which 
made  thee  happy,  but  it  is  thou  who  hast 
made  death  cheerful,  inasmuch  as  thou 
hast  taken  away  its  bitterness,  and  hast 
changed  it  into  a joy.  For  which  reason 
thy  sacred  body  was  committed  to  re- 
ligious burial,  the  angels  partly  sur- 
rounding and  partly  following  in  thy 
train,  and  omitting  no  kind  of  honour 
which  it  was  befitting  to  show  to  the 
Mother  of  their  Lord  ; the  Apostles  also, 
and  the  whole  multitude  of  the  Church, 
singing  divinely-inspired  hymns  : ‘ He 

shall  be  filled  with  the  good  things  of 
Thy  house.  Thy  holy  temple  is  wonder- 
ful in  equity  ’ (Ps.  Ixiv.  6.)  And  again, 
‘ The  ’Most  High  hath  sanctified  His 
tabernacle  ’ (Ps.  xlv.  5.)  ‘ The  mount  of 

God  is  a fruitful  mountain,  a mountain 
in  which  it  ])leaseth  Him  to  dwell  ’ (Ps. 
Ixvii.  17).  The  company  of  the  Apostles 
taking  thee  up,  the  true  Ark  of  God,  as 
the  priests  formerly  lifted  up  the  typical 
ark,  and  laying  thee  in  the  tomb, 
brought  thee,  as  it  were,  through  another 
Jordan  to  the  true  land  of  promise,  the 
Jerusalem  that  is  above,  the  mother  of  all 
the  faithful,  whose  maker  and  builder  is 


128 


The  Book  of  the  Holy  Rosary. 


God.  For  thy  soul  did  not  go  down  to 
hell,  neither  did  thy  flesh  see  corruption. 
Neither  was  thy  immaculate,  body, 
exempt  as  it  had  been  from  the  least 
stain,  left  to  remain  in  the  earth,  but 


thou  wast  translated  to  the  royal  throne 
of  bliss  in  the  heavens,  — thou,  their 
Queen,  Lady,  and  Mistress,  the  true  and 
very  Mother  of  God”  (St  John  Damas- 
cene, Sermon  on  the  Assumption,  § xii.) 


CHAPTER  IX. 

SCRIPTURE  TYPES  OF  THE'  FOURTH  GLORIOUS  MYSTERY. 

I.  THE  VISIT  OF  THE  QUEEN  OF  SABA  TO  KING  SOLOMON. 

II.  THE  RETURN  OF  JUDITH  WITH  THE  HEAD  OF  HOLOFERNES. 

1.  The  Queen  of  Saba  ascends  to  the  Holy  City  to  see  the  glory  of  Solomon^  and  to 

hear  his  wisdom. 


The  history  of  the  coming  of  the  Queen 
of  Saba  to  Jerusalem  is  thus  related  in 
the  Sacred  Scripture  : — “ The  Queen  of 
Saba  having  heard  of  the  fame  of  Solomon 
in  the  wisdom  of  the  Lord,  came  to  try 
him  with  hard  questions.  And  entering 
into  Jerusalem  with  a great  train,  and 
riches,  and  camels  that  carried  spices,  and 
an  immense  quantity  of  gold  and  precious 
stones,  she  came  to  King  Solomon,  and 
spoke  to  him  all  that  she  had  in  her 
heart.  And  Solomon  informed  her  of  all 
the  things  she  proposed  to  him  : there 
was  not  any  word  the  king  was  ignorant 
of,  and  which  he  could  not  answer  her. 
And  when  the  Queen  of  Saba  saw  all  the 
wisdom  of  Solomon,  and  the  house  which 
he  had  built,  and  the  meat  of  his  table, 
and  the  apartments  of  his  servants,  and 
the  order  of  his  ministers,  and  their 
apparel,  and  the  cup-bearers,  and  the 
holocausts  which  he  offered  in  the  house 
of  the  Lord,  she  had  no  longer  any  spirit 
in  her ; and  she  said  to  the  king  : The 
report  is  true  which  I heard  in  my  own 
country  concerning  thy  words,  and  con- 
cerning thy  wisdom.  And  I did  not 
believe  them  that  told  me,  till  I came 
myself,  and  saw  with  my  own  eyes,  and 
have  found  that  the  half  hath  not  been 
told  me  ; thy  wisdom  and  thy  works  ex- 
ceed the  fame  which  I heard.  Blessed 
are  thy  men,  and  blessed  are  thy  servants, 


who  stand  before  thee  always  and  hear 
thy  wisdom.  Blessed  be  the  Lord  thy 
God,  whom  thou  hast  pleased,  and  who 
hath  set  thee  upon  the  throne  of  Israel, 
because  the  Lord  hath  loved  Israel 
for  ever,  and  hath  appointed  thee  king, 
to  do  judgment  and  justice.  And  she 
gave  the  king  a hundred  and  twenty 
talents  of  gold,  and  of  spices  a very  great 
store,  and  precious  stones.  There  was 
brought  no  more  such  abundance  of  spices 
as  these  which  the  Queen  of  Saba  gave  to 
King  Solomon”  (3  Book  of  Kings  x.  1). 

“ Ought  it  not  to  follow,”  writes  St 
Bernard,  “that  in  the  same  proportion  as 
the  heavenly  city  exults  over  the  presence 
of  Mary  within  it,  in  a like  proportion 
this  our  lower  world  ought  to  deplore  her 
absence.  Yet,  nevertheless,  let  all  com- 
plaint on  our  part  cease,  for  we  have  not 
here  a continuing  city,  but  we  seek  that 
one  which  the  Blessed  Mary  has  this  day 
attained.  In  the  which,  if  we  are  ourselves 
enrolled  as  citizens,  it  is  doubtless  fitting, 
even  in  our  exile,  and  by  the  waters  of 
Babylon,  that  we  should  recall  it  to 
memory,  share  in  its  joy,  and  participate 
in  its  gladness,  and  especially  in  that 
which,  on  this  day,  as  it  were,  floods  the 
city  of  God  with  so  overflowing  a stream 
of  delight,  that  even  we  may  feel  the 
presence  of  the  drops  of  joy  distilling  up- 
on the  earth.  ‘ Our  Queen  has  gone 


111 

Mf 

f 

H;:! 

N‘ 

Ip 

m 1 

Md\ 

•A  y'- J3 

ill ''  4 

129 


Scr  ipture  Types  of  the  Fourth  Glorious  Mystery. 


before  us,  slie  is  gone  before  us,  and  has 
been  so  gloriously  received,  that  her 
servants  are  able  to  follow  courageously 
in  the  footsteps  of  their  mistress,  crying 
out ; Draw  us  after  thee,  we  will  run 
after  the  sweet  odour  of  thine  ointments’ 
(Cant.  i.  3).  Our  land  of  sojourning  has 
sent  its  Advocate  before  us,  who,  in  the 
double  character  of  Mother  of  the  Judge 
and  Mother  of  mercy,  will  suppliantly  and 
yet  effectively  transact  the  business  of  our 
salvation  ’’  (St  Bernard,  Sermon  i.  on  the 
Assumption,  § 1 ). 

The  Blessed  Mary,  the  sweet  and  gentle 
Advocate  whom  our  land  of  sojourning 
has  sent  before  us  to  the  heavenly 
Jerusalem,  affectionately  calls  all  the 
banished  children  of  Eve  to  lift  up  their 
eyes  from  the  land  of  their  exile  to  be- 
hold in  spirit  the  glories  of  their  true 
home.  For  she  herself  has  been  assumed 
thither,  not  merely  to  report  and  bear 
testimony  to  us  of  its  glories,  as  the  Queen 
of  Saba  bore  testimony  to  the  glories  of 
the  earthly  Jerusalem,  but  by  her  prayers 
and  intercession  to  aid  us  to  accomplish 
our  pilgrimage  thither  in  safety.  “Ye 
are  not  come,”  says  St  Paul,  “to  the  moun- 
tain that  might  be  touched,  to  a burning 
fire,  a whirlwind,  the  darkness  and  storm. 
But  you  are  come  to  Mount  Sion,  to  the 
city  of  the  living  God,  the  heavenly 
Jerusalem,  to  the  company  of  many 
thousands  of  angels,  and  to  the  Church  of 
the  First-born  who  are  written  in  the 
heavens,  and  to  God  the  judge  of  all,  and 
to  the  spirits  of  the  just  made  perfect, 
and  to  Jesus  the  Mediator  of  the  New 
Testament,  whose  blood  speaketh  better 
things  than  the  blood  of  Abel.  See  that 
you  refuse  not  Him  that  speaketh  ” (Heb. 
xii,  18-22).  “ Blessed  are  thy  men,  and 

blessed  are  thy  servants  who  stand  before 
thee  always  and  hear  thy  wisdom,”  is 
the  report  of  the  Queen  of  Saba  of  the 
earthly  Jerusalem.  And  St  Paul,  who, 
had  been  also  caught  up  into  heaven,  and 
who  had  seen  the  glories  of  the  heavenly 
Jerusalem,  bears  testimon}",  “ That  eye 
hath  not  seen,  neither  hath  the  ear  lieard, 
nor  hath  it  entered  into  the  heart  of  man 
to  conceive  the  good  things  that  God  has 
prepared  for  them  that  love  Him”  (1  Cor. 
ii.  9). 


“ There  was  brought  no  more  such 
abundance  of  spices  as  these  which  the 
Queen  of  Saba  gave  to  King  Solomon.” 
“ 0 thou  that  dwellest  in  the  gardens, 
make  me  to  hear  thy  voice,”  says  the 
Bridegroom  in  the  Canticles,  calling  His 
beloved  to  himself  ; “ and  be  like  to  the 
roe  and  to  the  young  hart  upon  the 
mountains  of  aromatical  spices  ” (Cant, 
viii.  14).  From  among  the  many  who 
have  been,  equally  with  the  Blessed  Mary, 
citizens  of  the  earthly  Jerusalem,  which 
now  is  in  bondage  with  her  children,  and 
whom  God  has  called  to  behold  the 
glories  of  the  heavenly  Jerusalem,  there 
is  not  one  whose  coming  within  the  gates 
of  the  city  has  diffused  around  such  an 
abundance  of  aromatical  spices,  as  the 
triumphal  entrance  of  the  Virgin  Mother 
of  the  King  Himself.  “ For  if,”  writes  St 
Bernard,  “the  soul  of  the  infant  unborn 
melts  within  him  as  Mary  speaks,  what 
must  have  been  the  joy  and  exultation  of 
the  hosts  of  heaven,  when  they  were  first 
permitted  to  hear  her  voice,  to  behold  her 
countenance,  and  to  enjoy  the  happiness 
of  her  being  present  amongst  them.  Oh, 
who  among  us  is  able  to  picture  to  him- 
self how  gloriously  the  Queen  of  Heaven 
approached  in  procession  the  affectionate 
devotion  with  which  the  whole  multitude 
of  the  hosts  of  heaven  came  forth  to  meet 
her,  the  canticles  with  which  she  was 
conducted  to  her  throne,  the  calmness 
and  serenity  of  countenance,  the  Divine 
embrace  with  which  she  was  received  by 
her  Son,  and  by  Him  exalted  above  every 
creature,  with  the  honour  to  which  so 
august  a Mother  was  entitled,  and  with 
the  glory  which  became  so  great  a Son  ! 
Of  a truth,  full  of  happiness  as  must 
have  been  the  kisses  which  were  im- 
pressed on  the  lips  of  the  Infant  as  He 
lay  in  the  virgin  bosom  of  His  Mother, 
yet  must  we  not  deem  those  happier  still 
which  she  on  this  day  received  from  the 
lips  of  Him  whositteth  on  the  right  hand 
of  the  Father,  as  she  was  ascending  the 
throne  of  glory,  singing  her  bridal  hymn, 
and  saying,  ‘ Let  Him  kiss  me  with  the 
kiss  of  His  mouth  ? ’ Who  is  able  to 
declare  the  generation  of  Christ,  and  the 
Assumption  of  Mary?  For  in  the  same 
manner  as  she  was  peerless  while  on  earth 

1 


130 


The  Book  of  the  Holy  Rosary. 


in  the  graces  which  she  received,  so  none 
can  approach  to  the  singular  honour 
which  is  her  portion  in  the  heavens.” 
Thus,  “ there  were  brought  no  more  such 
abundance  of  spices  as  these  which  the 
Queen  of  Saba  gave  to  King  Solomon.” 
“ Behold,”  says  the  Blessed  Mary,  as  she 
is  assumed  by  the  angels,  “ Behold,  my 


Beloved  speaketh  to  me,  and  saith, 
Arise,  make  haste,  My  love.  My  dove, 
My  beautiful  one,  and  come  ; the  fig-tree 
hath  put  forth  her  green  figs,  the  vines  in 
flower  yield  their  sweet  smell.  Arise, 
My  love,  My  beautiful  one,  and  come  ” 
(Cant.  ii.  10). 


2.  Judith  ascends  the  mountain^  and  enters  the  gates  of  Bethulia,  carrying  the  head 
of  the  enemy  of  her  people  in  her  hands,  and  as  she  shows  it  to  them,  she  receives 
their  praises  and  acclamations  of  joy. 


The  following  is  the  Scripture  nar- 
rative describing  Judith  returning  to  her 
city  with  the  head  of  Holofernes  : — “And 
Judith  from  afar  off  cried  to  the  watchmen 
upon  the  walls : Open  the  gates,  for  God  is 
with  us,  who  hath  shown  His  power  in 
Israel.  And  it  came  to  pass,  when  the 
men  had  heard  her  voice,  that  they  called 
the  ancients  of  the  city.  And  all  ran  to 
meet  her,  from  the  least  to  the  greatest  : 
for  they  now  had  no  hopes  that  she  would 
come.  And  lighting  up  lights,  they 
gathered  all  round  about  her,  and  she 
went  up  to  a higher  place  and  com- 
manded silence  to  be  made.  And  when 
all  had  held  their  peace,  Judith  said  ; 
Praise  ye  the  Lord  our  God,  who  hath 
not  forsaken  them  that  hope  in  Him. 
And  by  me.  His  handmaid.  He  hath  ful- 
filled His  mercy  which  He  promised  to 
the  house  of  Israel,  and  He  hath  killed 
the  enemy  of  His  people  by  my  hand  this 
night.  Then  she  brought  forth  the  head 
of  Holofernes  out  of  the  wallet,  and 
showed  it  them,  saying  : Behold  the  head 
of  Holofernes,  the  general  of  the  army  of 
the  Assyrians,  and  behold  the  canopy  where 
he  lay  in  his  drunkenness,  where  the 
Lord  our  God  slew  him  by  the  hand  of  a 
woman  ” (Judith  xiii.  13,  &c.) 

It  was  foretold  by  God  in  Paradise, 
“ I will  put  enmities  between  thee  and 
the  woman,  and  thy  seed  and  her  seed  ; 
she  shall  crush  thy  head,  and  thou  shalt 
lie  in  wait  for  her  heel.”  And  the  vic- 
tory which  was  there  foretold  as  to  be 
accomplished  in  the  person  of  the  Blessed 
Virgin  Mother  of  Jesus  Christ,  is  here 
prefigured  in  the  person  of  Judith.  “ By 
thee  He  hath  brought  our  enemies  to 


nought,”  exclaimed  all  the  citizens  of 
Bethulia,  as  they  beheld  the  head  of 
Holofernes  in  the  hands  of  Judith.  “ And 
when  Vagao  the  chamberlain  beheld  the 
body  of  Holofernes  lying  upon  the  ground 
without  the  head,  weltering  in  his  blood, 
he  cried  out  with  a loud  voice  with 
weeping,  and  rent  his  garments  ; and 
going  into  the  tent  of  Judith,  and  not 
finding  her,  he  ran  out  to  the  people  and 
said  : One  Hebrew  woman  hath  wrought 
great  confusion  in  the  house  of  King 
Kabuchodonosor,  for  behold  Holofernes 
lieth  upon  the  ground,  and  his  head  is 
not  upon  him”  (Judith  xiv.  16).  Judith 
in  her  victory  is  universally  understood 
to  be  typical  of  the  Blessed  Virgin,  and 
in  ‘the  recent  office  of  the  Immacu- 
late Conception  in  the  Roman  breviary, 
the  words  of  the  citizens  of  Bethulia  and 
their  acclamations  in  honour  of  her  vic- 
tory are  applied  to  her  in  a figure. 
“This  day  the  Lord  hath  so  magnified 
thy  name,  that  thy  praise  shall  never 
depart  from  the  mouth  of  men.”  As  also 
those  of  the  high  priest  Joachim,  and  the 
elders  of  the  people  who  came  from 
Jerusalem  to  greet  her  and  said,  “ Thou 
art  the  glory  of  Jerusalem,  thou  art  the 
joy  of  Israel,  thou  art  the  honour  of  our 
people.” 

Judith’s  work  in  behalf  of  her  people, 
however,  was  not  limited  solely  to  crush- 
ing the  head  of  their  enemy ; she  also 
wisely  directed  the  assault  of  her  people 
upon  the  hosts  of  the  discomfited  chieftain, 
whose  head  had  fallen  by  her  hand. 
“ Judith  said  to  all  the  people  : Hear  me; 
hang  ye  up  this  head  upon  the  walls, 
and  rush  down  as  if  making  an  assault ; 


131 


Scri'ptare  Types  of  the  Fourth  Glorious  Mystery. 


tlie  watciimen  must  then  needs  run  to 
awake  their  prince  for  the  battle  ; and 
when  the  princes  shall  run  to  the  tent  of 
Holofernes,  and  shall  find  him  wallowing 
in  his  blood,  fear  shall  fall  upon  them, 
and  when  you  shall  know  that  they  are 
fleeing,  go  after  them  securely,  for  the 
Lord  will  destroy  them  under  your  feet  ” 
(Judith  xiv.  1-5). 

“ Who  is  this,”  says  the  Canticle  of 
Canticles,  “that  cometh  forth  bright  as  the 
morning  rising,  fair  as  the  moon,  bright 
as  the  sun,  terrible  as  an  army  set  in 
battle  array  ? ” (Cant.  vi.  9).  Mary  our 
Queen  has  not  only  crushed  the  head  of 
our  adversary  the  old  serpent,  but  she  is 


ever  with  the  Church,  marshalling  and 
leading  the  hosts  of  Israel  to  the  battle 
against  his  princes  and  the  captains  of  his 
hosts.  What  is  there  of  all  that  is  done 
in  the  Church  for  destroying  the  works  of 
the  old  serpent,  and  for  building  up  the 
kingdom  of  God  and  His  Christ,  which 
Mary  does  not  either  direct  by  her  counsel, 
or  aid  and  sustain  by  her  intercession? 
One  branch  indeed  of  the  warfare  against 
the  kingdom  of  darkness,  the  destruction 
of  heresies,  is  especially  under  her  leader- 
ship ; as  the  Church  sings — 

“Rejoice  and  be  glad,  0 Virgin  Mary  ! 

For  thou  alone  hast  destroyed  all  heresies  in 
the  whole  world.”' 


A PASSAGE  FROM  THE  APOCALYPSE  OF  ST  JOHN. 


“ After  these  things  I heard  as  it  were 
the  voice  of  much  people  in  heaven, 
“ saying  : Alleluia  ! Salvation  and  glory 
“ and  power  is  to  our  God.  And  I heard 
as  it  were  the  voice  of  a great  multitude, 
and  as  the  voice  of  many  waters,  and  as 
“ the  voice  of  great  thunders,  saying, 
‘‘  Alleluia  ! for  the  Lord  our  God  the 
“ Almighty  hath  reigned.  Let  us  be  glad 
“ and  rejoice  and  give  glory  to  Him  : for 
“ the  marriage  of  the  Lamb  is  come,  and 


“ His  wife  hath  prepared  herself.  And  it 
“ is  granted  to  her  that  she  should  clothe 
“ herself  with  fine  linen,  glittering  and 
“ white.  For  the  fine  linen  are  the 
“ justifications  of  saints.  And  He  said  to 
“ me  : Write  : Blessed  are  they  that  are 
“ called  to  the  marriage-supper  of  the 
“ Lamb.  And  He  saith  to  me : These 
“ words  of  God  are  true”  (Apoc.  xix.) 

The  circle  of  the  Fifteen  Mysteries  of 
the  Eosary  terminates  in  presenting  to 


'nv'  'jf  • ->?' 


0-  ■ "iji- vi:  •" 


, .V.  i 


’.  N'.-  •><,'ij  iflT/; 

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hh. 


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I ■' 


^ i’  '1^1  tiiv 


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^ tv  ^ ;x;’^  < . 


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.*r.,4»'^  •>  ..  '.  ;-v  l;  x’^ 

tP*<u  **»  <■♦?’ i[^^'.*i?  •‘•' 


:.i ^V,  ..^>^i'»>lAHe;;;S  i.  l?r  ' i(Ti?f*5-  f*/!.:-;  ui  ’icis^  C:  . • •• 

■■i'.'.:  ■ • ■ =" ■ ••'x;'.:-.,  .-x.vVt^;;:/  * v.^  • x 


- . f r-  . .'■W.  J. 


The  Fifth  Glorious  Mystery. 


133 


our  minds  a picture  of  the  humble  maiden 
of  Israel  who  has  been  raised  to  the  dignity 
of  the  Queen  of  Heaven,  receiving  an 
eternal  diadem  from  the  hands  of  her 
Divine  Son,  in  the  midst  of  the  jubilee 
and  acclamations  of  the  whole  assembled 
court  of  angels  and  saints ; and  in  so 
doing,  it  displays  before  our  thoughts  a 
vision  of  the  rest  and  glory  which  we  are 
invited  to  share,  by  faithfully  persevering 
in  the  true  path  of  a Christian  life  unto 
the  end. 

“ I am  Alpha  and  Omega,”  says  Jesus 
in  the  Apocalypse,  “ the  first  and  the 
last,  the  beginning  and  the  end.  Blessed 
are  they  that  wash  their  robes  in  the 
blood  of  the  Lamb : that  they  may  have 
a right  to  the  tree  of  life,  and  may  enter 
in  by  the  gates  into  the  city.  With- 
out are  dogs,  and  sorcerers,  and  unchaste, 
and  murderers,  and  servers  of  idols,  and 
every  one  that  loveth  and  maketh  a lie. 
I,  Jesus,  have  sent  my  angel,  to  testify  to 
you  these  things  in  the  Churches.  I am 
the  root  and  stock  of  David,  the  bright 
and  morning  Star.  And  the  Spirit  and 
the  Bride  say  : Come.  And  he  that 
heareth,  let  him  say  : Come.  And  he 
that  thirsteth,  let  him  come  : and  he  that 
will,  let  him  take  of  the  water  of  life 
without  price  ” (Apoc.  xxii.  1 3). 

“If  in  this  life  only  we  have  hope  in 
Christ,”  says  St  Paul,  “we  are  of  all 
men  most  miserable”  (1  Cor.  xv.  19). 
“ For  I think,”  as  he  says  elsewhere,  “that 
God  has  set  forth  us  Apostles,  the  last  as 
it  were,  men  appointed  to  death;  we  are 
made  a spectacle  to  the  world,  to  angels 
and  to  men.  We  are  fools  for  Christ’s 
sake;  Tve  are  weak,  we  are  without  honour. 
Even  to  this  hour  we  both  hunger  and 
thirst,  and  are  naked,  are  buffeted,  and 
have  no  fixed  abode.  We  labour,  work- 
ing with  our  own  hands : we  are  reviled, 
and  we  bless  ; we  are  persecuted,  and  we 
suffer  it ; we  are  blasj^hemed,  and  we 
entreat;  we  are  made  as  the  refuse  of  this 
world,  the  offscouring  of  all  even  until 
now”  (1  Cor.  iv.  9).  St  Paul  here  seeks 
no  refuge  whatever  in  any  species  of 
illusion  as  to  the  easiness  of  the  course 
through  which  God  has  called  him  to  earn 
for  himself  a share  in  the  glory  and 
blessedness  which  is  shown,  as  it  were,  in 


a vision  to  the  faithful,  dispersed  over 
the  whole  face  of  the  earth,  in  the  last 
Glorious  Mystery  of  the  Bosary.  He 
diligently  places  before  his  own  mind  the 
true  nature  of  the  reward  that  is  held  out 
to  him,  and  he  leaves  God  Himself  to 
determine  the  amount  of  labour  and 
suffering  which  he  must  undergo  in  order 
to  win  his  reward.  Whether  that  which 
he  is  called  to  go  through  on  earth  be 
better  entitled  to  the  name  of  “ easy  ” 
than  of  “ difficult,”  never  for  a moment 
forms  a question  in  the  Apostle’s  mind ; 
his  course  lies  before  him,  and  his  mind 
harbours  but  one  thought  how  to  accom- 
plish it.  “ Forgetting  those  things  that 
are  behind,”  he  says,  “ and  stretching  forth 
myself  to  those  things  that  are  before,  I 
press  toward  the  goal,  to  the  prize  of  the 
heavenly  calling  of  God  in  Christ  Jesus” 
(Phil.  iii.  13).  So  said  also  the  Lord 
Himself  : “ I have  a baptism  (that  of  His 
own  blood)  wherewith  I am  to  be  baptized, 
and  how  am  I straitened  until  it  be 
accomplished  !”  (Luke  xii.  50.)  St  Paul, 
however,  reveals  to  us  the  manner  in 
which  even  the  Lord  Himself  was 
sustained  in  bearing  the  burden  with 
which  He  acknowledges  Himself  to  be 
straitened : “ Looking  unto  Jesus,  the 
Author  and  Finisher  of  faith,  who  having 
joy  set  before  Him,  endured  the  Cross, 
despising  the  shame,  and  now  sitteth 
at  the  right  hand  of  God  ” (Heb.  xii.  2). 

So  it  had  ever  been  from  the  ancient 
days.  “ For  they  that  say  these  things,” 
says  St  Paul,  speaking  of  the  Patriarchs, 
“do  signify  that  they  seek  a country.  And 
truly  if  they  had  been  mindful  of  that 
from  whence  they  came  out,  doubtless 
they  had  time  to  return.  But  now  they 
desire  a better,  that  is  to  say,  a heavenly 
country;  therefore  God  is  not  ashamed  to 
be  called  their  God,  for  He  hath  prepared 
for  them  a city.  Moses,  wffien  he  grew 
up,  preferred  to  be  afflicted  with  the  people 
of  God,  rather  than  to  have  the  pleasure 
of  sin  fJr  a season,  esteeming  the  reproach 
of  Christ  greater  riches  than  the  treasure 
of  the  Egyptians.”  His  motive  for  this 
being,  as  St  Paul  states,  that  “ he  looked 
unto  the  reward.”  Again, Moses  feared  not 
thefiercenessof  theking,  “for  he  endured,” 
St  Paul  says,  “ as  seeing  the  Invisible.” 


134 


The  Booh  of  the  Holy  Bosary. 


“ And  what  shall  I yet  say  ? ” continues 
St  Paul ; “for  the  time  would  fail  me 
to  tell  of  Gedeon,  Barac,  Samson,  Jephthe, 
David,  Samuel,  and  the  prophets,  who  by 
faith  conquered  kingdoms,  wrought  jus- 
tice, obtained  promises,  stopped  the  mouths 
of  lions,  quenched  the  violence  of  fire, 
escaped  the  edge  of  the  sword,  recovered 
strength  from  weakness,  became  valiant 
in  battle,  put  to  flight  the  armies  of  for- 
eigners : women  received  their  dead  raised 
to  life  again.  But  others  were  racked, 
not  accepting  deliverance,  that  they  might 
find  a better  resurrection.  And  others 
had  trial  of  mockeries  and  stripes,  more- 
over also  of  bands  and  prisons.  They 
were  stoned,  they  were  cut  asunder,  they 
were  tempted,  they  were  put  to  death  by 
the  sword,  they  wandered  about  in  sheep- 
skins, in  goat-skins,  being  in  want,  dis- 
tressed, afflicted  : of  whom  the  world  was 
not  worthy ; wandering  in  deserts,  in 
mountains,  and  in  dens,  and  in  caves  of 
the  earth.  And  all  these  being  approved 
by  the  testimony  of  faith,  received  not 
the  promises  ; God  providing  some  better 
thing  for  us,  that  they  should  not  be  per- 
fected without  us”  (Heb.  xi.) 

According,  then,  to  the  inspired  Apostle, 
not  only  all  who  were  before  Christ,  and 
who  saw  the  promises  only  by  the  testi- 
mony of  faith,  went  through  their  ap- 
pointed course,  “looking  unto  the  reward,” 
but  Christ  Himself  also  set  the  same  ex- 
ample in  His  own  person  for  His  Church 
for  all  ages,  to  the  intent  that  each  Chris- 
tian soul  should  in  this  mortal  pilgrimage 
learn  to  accept  at  the  hands  of  God  the  ap- 
pointed burden,  and  bear  it,  looking  for  the 
reward,  following  the  pattern  of  the  Lord  of 
all,  and  turning  his  eyes  to  Him  “ who, 
having  joy  set  before  Him  endured  the 
Cross,  despising  the  shame,  and  now  sitteth 
for  ever  at  the  right  hand  of  God.”  And 
that  the  Apostle  himself  fully  understood 
it  to  be  the  wisdom  and  duty  of  the 
Christian  in  this  mortal  pilgrimage  in- 
cessantly to  set  before  his  mind  the 
example  of  his  Master  and  the  nature  of 
the  reward  promised,  is  beyond  all  ques- 
tion plain  from  his  words,  and  more  plain 
than  ever  from  his  mode  of  life.  “ For  I 
reckon,”  he  says,  “ that  the  sufferings  of 
this  present  time,  are  not  worthy  to  be 


compared  to  the  glory  to  come  that  shall 
be  revealed  in  us”  (Rom.  viii.  18).  And 
again,  “For  that  which  is  at  present 
momentary  and  light  in  our  tribulation, 
worketh  for  us  above  measure  exceedingly 
an  eternal  weight  of  glory,  while  we 
look  not  at  the  things  which  are  seen,  but 
at  the  things  which  are  not  seen ; for  the 
things  which  are  seen  are  temporal,  but 
the  things  which  are  not  seen  are  eternal” 
(2  Cor.  iv.  17,  18).  And  at  the  close  of 
his  life,  which  had  been  spent  “ in  labours 
more  abundantly  than  they  all,”  in  order 
to  earn  the  reward  for  which  he  looked, 
the  Apostle  says,  “ I am  even  now  ready 
to  be  sacrificed,  and  the  time  of  my  dis- 
solution is  at  hand.  I have  fought  a good 
fight,  I have  finished  my  course,  I have 
kept  the  faith.  As  to  the  rest,  there  is 
laid  up  for  me  a crown  of  justice,  which 
the  Lord  the  just  Judge  will  render  me 
in  that  day  : and  not  only  to  me,  but  to 
them  also  that  love  His  coming  ” (2  Tim. 
iv.  6). 

Thus,  to  sum  up  what  has  been  said, 
the  example  of  the  servants  of  God,  who 
saw  the  promises  by  faith  afar  off,  the 
words  and  example  of  the  Lord  Himself, 
who  died  upon  the  Cross ; the  words  and 
example  of  St  Paul, and  the  other  apostles; 
to  which  may  be  added  the  examples  and 
the  doctrine  of  the  saints  and  martyrs  of 
the  Church,  all  conspire  to  impress  upon 
the  mindof  the  Christian  this  deeply  impor- 
tant practical  truth,  that  the  Christian  life 
upon  earth  is  a pilgrimage  and  a service, 
in  which  for  the  present  God  measures 
both  the  duration  and  the  amount  of  bur- 
den that  each  one  is  required  to  bear,  and 
in  which  for  the  future,  as  the  just  Judge, 
He  will  apportion  His  reward  according 
to  the  measure  of  faithfulness  and  per- 
severance which  He  may  find  in  His 
servant. 

The  concluding  Mystery  of  the  Rosary, 
the  Coronation  of  the  Blessed  Virgin  and 
the  joy  of  all  the  saints,  then  renders  the 
Christian  the  invaluable  service  of  bidding 
him  contemplate  and  fix  his  mind  upon 
the  glory  and  the  joy  that  is  set  before 
him.  It  stirs  up  the  spirit  of  the  Christian 
warrior  within  him  to  fight  the  good  fight 
of  faith,  by  forcibly  turning  his  gaze  to 
the  “ Mount  Sion,  the  city  of  the  living 


135 


The  Fifth  Glorious  Mystery. 


God,  the  heavenly  Jerusalem,  the  com- 
pany of  many  thousands  of  angels,  and  to 
the  Church  of  the  first-born,  who  are 
written  in  the  heavens.”  He  has  been 
called  into  the  army  of  Christian  warriors, 
that  he  may  be  found  worthy  to  form  one 
of  this  holy  and  blessed  company.  He  has 
been  marked  in  his  forehead  with  the 
sign  and  seal  of  its  King ; he  has  com- 
menced his  pilgrimage  and  engaged  in  its 
service  j but  he  finds  that  he  cannot  pro- 
ceed in  his  course  without  fighting  the 
good  fight  of  faith.  Surely,  then,  in  the 
presence  of  the  most  glorious  vision  of 
the  Coronation  of  the  Queen,  such  an  one 
cannot  fail  to  say  to  himself : I am  a 
soldier  of  Jesus  Christ,  and  warfare  is  the 
life  of  a soldier.  The  city  of  the  living 
God,  the  heavenly  Jerusalem,  an  eternal 
place  among  the  company  of  the  many 
thousands  of  angels  who  have  rejoiced  to 
behold  Mary  the  Mother  of  God  crowned 
as  their  Queen,  is  clearly  a prize  worth  a 
soldier’s  attempt  to  win,  the  unspeakable 
glory  of  the  victory  must  be  worth  the 
fight  to  obtain  it.  Moreover,  the  joys  of 
the  glorious  heavenly  city  cannot  but  be 
unspeakably  great.  “ Eye  hath  not  seen,” 
says  the  Scripture,  ear  hath  not  heard, 
neither  hath  it  entered  into  the  heart  of 
man  to  conceive  of  the  good  things  which 
God  hath  prepared  for  them  that  love 
Him”  (1  Cor.  ii.  9).  As  a Christian  I bear 
the  name  of  One  who,  having  joy  set 
before  Him,  endured  the  Cross,  despising 
the  shame,  and  now  sitteth  at  the  right 
liand  of  God.  I will  then  strive  to  follow 
His  example ; I cannot  do  less.  I will  bear 
the  burden  that  He  is  pleased  to  assign 
to  me  ; and  so  having  joy  set  before  me,  I 
will  go  forward  on  my  way  bearing  indeed 
my  burden,  but  nevertheless  glorying  and 
rejoicing  in  spirit,  as  remembering  the  words 
of  the  Holy  Ghost  speaking  to  me  in  the 
Psalm,  and  saying,  “ They  that  sow  in 
tears  shall  reap  in  joy.  They  went  forth 
on  their  way  and  wept,  scattering  their 
seed.  P>ut  returning  they  shall  come  with 
joyfulness,  carrying  their  sheaves  with 
them”  (Ps.  cxxv.  G). 

As  it  is  but  natural  to  suppose,  the 
joys  of  the  glorious  “Coronation  of  the 
Blessed  Virgin”  form  so  constant  a theme 
of  praise  in  the  writings  of  the  Fathers 


of  the  Church,  that  there  could  be  no 
difficulty  in  making  a large  selection 
from  their  writings.  But  where  the  well 
is  so  deep,  and  where  the  utmost  extent 
of  selection  here  practicable  would  un- 
avoidably present  only  a mutilated  and 
inadequate  picture  of  what  the  Fathers 
have  written,  we  may  be  pardoned  for 
being  satisfied  with  but  a single  extract, 
which  may  serve  as  a sample  of  the  kind 
of  treasures  with  which  the  sacred  writ- 
ings of  the  Church  abound. 

“ Among  the  chief  festivals  of  the 
Saints,  my  beloved  brethren,”  writes  St 
Ildephonsus  of  Toledo,  “ this  day’s 
great  and  glorious  solemnity  of  Mary,  the 
Mother  of  God,  has  dawned  upon  us,  on 
which  the  ever  Venerable  and  Blessed 
Virgin  Mary  was  assumed  to  the  courts 
of  heaven,  where,  as  we  sing,  “the  King 
of  kings,  the  Son  of  the  Blessed  Virgin 
Mary,  sits  upon  His  starry  throne,”  where 
thousands  of  thousands  of  angels  minister 
unto  Him,  and  ten  thousand  times  ten 
thousand  stand  around  Him;  in  the  midst 
of  whose  praises  and  acclamations  the 
glorious  Mother  of  God  was  on  this  day 
exalted  from  the  earth,  carried  up  in 
triumph  and  exultation,  received  into 
heaven,  and  placed  in  Paradise.  This, 
my  brethren,  is  that  sacred  and  venerable 
solemnity,  which  was  foreknown  indeed, 
and  foreordained  before  the  formation  of 
the  world,  but  only  on  this  day  accom- 
plished. To  us,  indeed,  dearest  brethren, 
it  is  an  annual  solemnity  specially  cele- 
brated upon  this  day,  while  to  the  angels 
and  the  citizens  of  the  heavenly  city  it  is 
continuous  and  perpetual.  For  the  very 
reason,  however,  that  to  us  in  our  present 
condition  the  festival  cannot  be  perpetual, 
it  ought  to  be  celebrated  with  so  much 
the  greater  solemnity  above  all  other 
festivals  of  the  saints,  inasmuch  as  to  the 
Mother  of  the  Lord  belongs  the  gift  of  a 
perpetual  virginity,  and  other  ineffable 
privileges.  For  if,  according  to  the 
Apostle,  Christ  the  Lord,  the  just  Judge, 
gives  rewards  to  every  one  according  to 
his  works,  in  like  manner,  as  that  which 
was  born  from  Her  has  nothing  with 
which  it  can  be  compared,  and  as  the  gift 
which  she  has  received  is  one  that-  is  un- 
speakable, how  shall  Ho  not  give  to  this 


136 


The  Booh  of  the  Holy  liosary. 


most  sacred  Virgin,  His  own  Mother,  a 
glory  and  reward  that  knows  no  equal,  and 
that  is  incapable  of  being  estimated  or 
comprehended.  I do  not  say  a reward 
among  other  sacred  virgins,  but  such  a 
reward  as  she  alone  has  deserved,  above 
the  whole  and  entire  universe  of  the  saints. 
For  she  came  blessed  and  glorious  to  the 
palace  of  heaven,  where  Christ  the  Bride- 
groom of  the  Church  came  forth  to  meet 
her,  and  placed  her  in  the  bridal  chamber 
on  the  right  hand  of  the  Majesty  on 
high.  For  thither  hath  He  assumed  her, 
the  first  in  dignity  among  His  elect, 
where,  according  to  the  words  of  David, 
the  Queex  stands  at  the  right  hand  of 
God,  in  a vesture  of  gold  girt  about  with 
divers  colours. 

“ AVithout  doubt,  therefore,  my  dearest 
brethren,  the  Blessed  Virgin  now  sits 
raised  in  glory  upon  her  throne  in  virtue 
of  her  unspeakable  grace  and  dignity  as 
Mother  of  the  King.  For  Daniel  testifies 
that  thrones  were  set  in  heaven,  and  that 
Hhe  xA.ncient  of  days  sat’  (Dan.  vii.  9), 
without  ever  saying  that  their-  numbers 
w^ere  filled  up.  From  which,  as  also  from 
the  number  of  assessors  that  are  to  sit  with 
Him  wFen  the  Son  of  this  most  sacred 
Virgin  shall  sit  on  the  throne  of  His 
Majesty,  it  clearly  appears  that  the  throne 
of  this  most  Blessed  Virgin,  which  was 
prepared  before  the  foundation  of  the 
world,  must  on  this  day  have  been  raised 
higher  in  glory,  and  have  become  an  ob- 
ject of  veneration  to  all  the  Angels ; and 
not  without  just  reason,  for  she  herself 
had  been  made  the  throne  and  resting- 
place  of  God,  descending  into  whose 
sacred  womb,  the  Wisdom  of  God  the 
Father  had  been  made  flesh  and  had 
dwelt  among  us”  (St  Ildephonsus,  Sermon 
on  the  Assumption). 

As  the  proper  fruit  of  meditating  upon 
the  glories  of  the  heavenly  kingdom,  as 
we  are  taught  to  do  in  the  Fifth  Glorious 


Mystery,  where  the  Blessed  Mary  sits  as 
Queen  at  the  right  hand  of  Jesus  Christ, 
her  Divine  Son,  in  the  midst  of  rejoicing 
saints  and  angels,  will  be  to  fill  the  mind 
with  a longing  desire  to  taste  the  joys  of 
that  blessed  company,  we  may  conclude 
our  volume  with  the  following  appropriate 
spiritual  counsel  of  Thomas  a Kempis : 
“ Son,  when  thou  perceivest  the  longing 
for  eternal  blessedness  to  be  poured  over 
thee  from  above,  and  thou  desirest  to  go 
forth  from  the  tabernacle  of  the  body 
that  thou  mayest  contemplate  my  bright- 
ness without  shadow  of  changing,  enlarge 
thine  heart,  and  receive  this  holy  inspira- 
tion with  all  the  eagerness  of  thy  soul. 
Bender  most  ample  thanks  to  the  heavenly 
goodness  which  deals  with  thee  after  so 
princely  a manner,  visits  thee  so  merci- 
fully, inflames  thee  so  lovingly,  lifts  thee 
up  so  powerfully,  lest  thou  shouldst  fall 
to  the  earth  by  thine  own  weight.  Think 
not  that  it  is  by  thought  or  endeavour  of 
thine  that  thou  comest  to  receive  these 
things,  but  they  come  to  thee  solely 
through  favour  of  the  heavenly  grace  and 
the  goodness  of  God,  in  order  that  thou 
mayest  make  greater  advances  in  virtue 
and  in  humility,  and  prepare  thyself  for 
future  trials,  and  that  thou  shouldst 
study  to  cleave  to  Me  with  the  whole 
affection  of  thy  heart,  and  to  serve  Me 
with  a fervent  mind. 

“ I know  thy  desire,  and  I have  heard 
thy  frequent  sighs.  Already  thou  wouldst 
wdsh  to  be  in  the  liberty  of  the  glory 
of  the  sons  of  God.  The  house  of  eter- 
nity and  the  heavenly  country  full  of  joy 
delights  thee,  but  the  hour  is  not  as  yet 
come.  The  present  time  is  of  another 
sort,  a time  of  war,  of  labour,  and  of  trial. 
Thou  wouldst  fain  be  filled  with  the 
highest  good,  but  thou  canst  not  have  this 
now.  I am  He.  Wait  for  Me,  saith  the 
Lord,  until  the  kingdom  of  God  shall 
come”  (Book  iii.  ch.  xlix.) 


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Scripture  Types  of  the  Fifth  Glorious  Mystery. 


137 


CHAPTEK  XL 


SCRIPTURE  TYPES  OF  THE  FIFTH  GLORIOUS 


I.  THE  ELEVATION  OF  THE  HUMBLE  VIRGIN  ESTHER  TO  THE  IMPERIAL,>^;RR1^^-;fjO^^E 

PERSIAN  EMPIRE. 

II.  ESTHER,  RAISED  TO  THE  THRONE,  USES  HER  QUEENLY  POWER  T#^AVE  HEr'  P^'^i;^ 

BY  HER  INTERCESSION. 


1.  The  elevation  of  the  Virgin  Esther  from  a low  estate  to  be  Qu^  of  the 


Empire. 


The  especial  charm  of  the  beautiful  figure 
with  which  we  bring  to  a conclusion  our 
series  of  types,  taken  from  the  former 
Covenant  of  God,  as  shadowing  the  mys- 
teries of  the  Xew  Christian  Covenant,  is 
by  no  means  limited  to  the  singular  com- 
pleteness of  the  parallel,  in  which,  so  far 
as  things  terrestrial  can  be  compared  with 
things  celestial,  the  history  of  Esther 
appears  almost  an  anticipation  of  that  of 
Mary.  It  may  much  rather  be  taken  to 
consist  in  the  consoling  light  which  it 
throws  on  the  great  characteristic  of  the 
Divine  dealings  with  men,  which  we  can- 
not understand  too  clearly — namely,  that 
in  every  act  of  the  Divine  choice,  whereby 
God  exalts  particular  persons  to  high 
honour  and  dignity,  there  is  contained 
the  purpose,  that  the  persons  so  chosen 
are  to  be  ministers,  in  a corresponding 
degree,  of  great  mercies  and  benefits  to 
their  fellows.  The  higher  the  dignity  to 
which  God  raises  any  one  of  His  intelli- 
gent creatures,  the  greater  the  service  He 
requires  the  person  so  exalted  to  render  to 
his  or  her  compeers.  And  as  God  could 
raise  no  created  intelligence,  whether 
human  or  angelic,  to  a higher  dignity  than 
that  which  gives  to  Mary  the  indescrib- 
ably marvellous  right  to  say  to  one  of  the 
Divine  Persons  of  the  ever-blessed  Trinity, 
Son,  so  God  has  intended  Mary  to  become, 
in  consequence  of  her  exaltation,  the 
minister  in  a corresponding  degree  of 
such  great  and  wonderful  mercies  and 
benefits  to  all  her  fellow  creatures,  as 
would  not  have  been  otherwise  given  to 
them.  The  higher  the  dignity  and  the 
more  signal  the  honour,  the  greater  the 
mercies  and  the  more  wonderful  the  bene- 


fits which  God  has  desi 
accrue  to  His  creation  throughrthT person 
invested  with  them.  To  rejoice,  therefore, 
in  the  glorious  exaltation  of  the  ever- 
blessed  Virgin,  Mother  of  God,  as  the  Fifth 
Glorious  Mystery  of  the  Rosary  teaches 
us  to  do,  is  thus,  in  another  sense,  to  be 
taught  to  praise  and  bless  God  for  the 
wonderful  depth  of  the  love  and  mercy 
which  He  has  shown  to  us  in  it;  there 
being,  as  Ave  must  ever  be  careful  to  bear 
in  mind,  an  indefeasible  connection  be- 
tween the  supreme  honour  and  exaltation 
which  the  humble  Virgin  of  Juda  has 
received,  and  the  mercies  and  benefits 
which  this  very  honour  at  once  both 
enables  and  also  pledges  her  to  procure 
for  us. 

Thus  St  Bernard  says,  “ Consider  most 
deeply  with  what  an  affection  of  de- 
votion God  has  willed  that  she  should 
be  honoured  by  us,  when  He  has  placed 
the  fulness  of  every  good  in  Mary,  so 
that  if  there  is  in  us  any  hope,  any  grace, 
anything  of  salvation,  we  may  know  that 
it  flows  to  us  from  her,  who  herself  ‘ came 
up  flowing  with  delights,^  a very  garden 
of  sw'eets,  over  which  not  only  did  the 
Divine  south  wind  blow,  but  penetrated 
through  and  through,  so  that  its  sweet 
perfumes  were  made  to  flow  and  flow 
over  on  all  sides;  that  is,  her  excellent  gifts 
and  graces.  Take  aw\ay  the  orb  of  the 
sun  which  gives  light  to  this  world,  and 
where  have  you  the  day  ? Take  away 
Mary,  this  Star  of  the  sea,  the  great  and 
mighty  sea,  and  wdiat  have  ^we  left  but 
clouds  and  thick  darkness  and  the  shadow 
of  death  ” (Sermon  on  the  Nativity). 

It  is  precisely  this  beautiful  truth,  that 


138 


The  Book  of  the  Holy  Bosary. 


the  exaltation  of  the  Blessed  Mary  is  for 
us  and  for  our  benefit,  which  shines 
throughout  the  type  and  figure  of  Queen 
Esther,  and  her  singular  providential  ex- 
altation to  the  imperial  throne  of  the 
Persian  Empire,  and  forms,  as  we  may 
say,  its  pre-eminent  charm  and  iiistructive- 
ness.  “ Who  knows,”  as  Mardocheus 
pleaded  with  Esther,  ‘Hhat  thou  art  not 
therefore  come  to  the  kingdom,  that  thou 
mightest  be  ready  for  such  a time  as 
this?”  (Esther  iv.  14).  Who  that  believes 
will  not  exult  in  the  inmost  depths  of  his 
heart,  and  rejoice  with  all  his  might  that 
it  has  pleased  God  to  make  choice  of  the 
lowly  and  humble  Virgin  of  Nazareth, 
and  to  place  her  upon  a throne  at  His  own 
right  hand,  crowned  with  the  crown  of  a 
kingdom  of  which  there  is  no  end,  a king- 
dom that  rules  supreme  and  uncontested 
over  angels  and  archangels,  cherubim  and 
seraphim,  and  the  whole  universe  of  the 
intelligent  creatures  of  God,  on  the  under- 
derstanding  that  she  is  at  all  times  to  be 
ready  to  use  all  her  marvellous  power  and 
dignity  to  plead  with  the  better  effect  on 
behalf  of  the  wants  and  sufferings  of  the 
exiled  children  of  Eve  ? 

The  history  of  Queen  Esther,  as  it  may 
be  briefly  related  from  the  Sacred  Scrip- 


ture, is  as  follows  : — ^'It  happened  in  the 
empire  of  the  Medes  and  Persians,  in  the 
reign  of  Assuerus(Artaxerxes  Longimanus, 
of  the  Greek  historians),  that  Vashti  the 
queen  gave  such  great  offence  to  the 
king  and  his  princes,  that  they  all  with 
one  mind  advised  that  she  should  be 
deposed.  She  accordingly  was  deposed, 
and  a number  of  the  most  beautiful 
maidens  were  brought  together  from 
various  parts  of  the  empire,  in  order  that 
from  among  them,  the  king  might  select 
his  queen  to  take  the  place  of  Vashti. 
Among  these  maidens  there  was  one 
Esther,  a niece  of  Mardocheus,  a Jewess 
of  the  captivity  of  Nabuchodonosor,  and 
she  was  beautiful  beyond  all  belief,  and 
most  gracious  and  amiable  in  the  eyes 
of  all.  She  was  brought  to  the  chamber 
of  the  king,  on  the  tenth  month  which  is 
called  Tebeth,  in  the  seventh  year  of  his 
reign.  And  the  king  loved  her  above  all 
the  other  women,  and  placed  the  diadem  of 
the  kingdom  on  her  head,  and  caused  her 
to  reign  in  the  place  of  Vashti.  And  on 
the  occasion  of  the  coronation  of  his  queen, 
he  gave  rest  to  all  the  provinces  of  his 
kingdom,  and  distributed  gifts  with 
princely  profusion. 


2.  Queen  Esther  uses  her  royal  'power  of  intercession  to  save  her  own  people,  and  to 
crush  the  head  of  their  adversary. 


The  circumstances  which  called  Queen 
Esther’s  power  of  intercession  into  play, 
to  save  her  own  people  and  crush  the 
head  of  their  adversary,  were  as  follows  : 
— About  the  time  of  her  coronation,  one 
Aman  an  Amalekite  was  taken  so  highly 
into  the  king’s  favour,  that  all  the  princes 
and  servants  of  the  king  bent  their  knees 
and  did  homage  to  Aman,  for  so  the 
king  had  commanded  them.  Mardocheus 
alone  did  not  bend  the  knee.  Aman  was 
so  filled  with  indignation  at  this,  that  he 
counted  it  as  nothing  to  lay  hands  on 
Mardocheus  alone,  but  hearing  that  he 
was  of  the  nation  of  the  Jews,  he  chose 
to  destroy  all  the  Jews  that  were  in  the 
empire. 

For  this  end  he  went  to  the  king,  and 
speaking  against  the  Jews  as  a people 
that  had  laws  different  from  all  other 


people,  and  who  were  noted  for  being 
rebellious  against  kings,  he  obtained  from 
the  king  a decree,  authorising  that  on  the 
thirteenth  day  of  the  twelfth  month,  the 
people  of  the  empire  should  everywhere 
rise  up  and  massacre  the  Jews,  and  make 
a spoil  of  their  goods.  Couriers  were 
sent  out  with  letters  to  this  effect,  and  the 
decree  was  hung  up  in  Susa,  the  king 
and  Aman  feasting  together,  and  all  the 
Jews  that  were  in  the  city  weeping. 

Mardocheus  at  once  bethought  himself 
of  their  resource  in  Queen  Esther’s  inter- 
cession, and  sent  to  her  intelligence  of 
what  had  come  to  pass.  Queen  Esther 
answered,  that  he  must  know  that  it 
would  be  death  to  her  to  go  into  the 
inner  palace  to  the  king,  except  the  king 
should  hold  out  the  golden  sceptre  in 
token  of  clemency ; and  that  she  had  not 


139 


Scrijpture  Types  of  tlie^ Fifth  Glorious  Mystery. 


been  called  to  the  king  for  thirty  days. 
But  Mardochens  insisted,  and  said,  “ Do 
not  think  that  thou  shalt  save  thine  own 
life  only  because  thou  art  in  the  king’s 
house  above  all  other  Jews,  for  if  thou 
shouldst  keep  silence,  the  Jews  shall 
be  delivered  by  some  other  way,  and 
thou  and  the  house  of  thy  father  shall 
perish.  AND  WHO  KNOWS  whether 

THOU  ART  NOT  THEREFORE  COME  TO  THE 
KINGDOM  THAT  THOU  MIGHTEST  BE  READY 
FOR  SUCH  A TIME  AS  THIS?”  Queen  Esther 
replied,  that  she  would  expose  herself  to 
danger  and  death  for  her  people,  but  that 
Mardocheus  must  not  fail  to  gather  all 
the  Jews  of  Susa  together  to  offer  up 
prayers  for  her  for  three  days.  On  the 
third  day,  Esther  having  herself  fasted 
and  prayed,  attired  herself,  and  trembling 
as  she  went,  presented  herself  to  the 
king.  The  king  seeing  her  pale  with 
terror,  extended  the  golden  sceptre,  say- 
ing, ‘‘  What  hast  thou,  Esther  ? I am 
thy  brother,  be  not  afraid,  thou  shalt  not 
die.  For  not  for  thee,  but  for  all  others 
has  this  law  been  made.  Come  hither, 
and  touch  the  sceptre.”  And  kissing  her, 
he  said, “Why dost  thou  not  speak  to  me?” 
Esther  then  asked  the  king  to  come  with 
Aman  to  a banquet  which  she  had  pre- 
pared, to  which  he  punctually  came,  bring- 
ing Aman  with  him. 

In  the  meantime,  other  events  were 
ripening.  Aman  had  at  the  advice  of  his 
friends  constructed  a gibbet  fifty  cubits 
high,  intending  to  obtain  an  order  of  the 
king  that  Mardocheus  should  be  hanged 
upon  it.  But  as  he  went  into  the  king 
to  obtain  the  order,  he  was  to  his  dismay 
commanded  to  go  before  Mardocheus, 
arrayed  in  royal  robes,  leading  his  horse, 
and  crying  out,  “ Thus  shall  be  honoured 
the  man  whom  tlie  king  delighteth  to 
honour.”  Aman  did  not  dare  to  disobey, 
and  when  he  had  done  as  the  king  com- 
manded, he  went  to  his  house  mourning, 
and  having  his  head  covered.  Now  the 
Queen  had  not  thought  the  time  fully  come 
to  prefer  her  request  at  her  first  banquet, 
but  had  asked  the  king  to  come  wfith  Aman 
to  a second  banquet,  and  it  was  now  time 
for  Aman  to  go  with  the  king  to  it.  At 
this  banquet,  when  the  king,  warm  with 
wine,  had  asked  the  queen  what  was  her 


petition,  Esther  said,  “ If  I have  found 
favour  in  thy  sight,  O king,  and  if  it 
please  thee,  give  me  my  life  for  which  I 
ask,  and  my  people  for  whom  I request. 
For  we  are  given  up,  I and  my  people,  to 
be  destroyed,  to  be  slain,  and  to  perish. 
And  would  God  that  we  were  sold  for 
bondmen  and  bondwomen,  the  evil 
might  be  borne  with,  and  I would  have 
mourned  in  silence ; but  now  we  have  an 
enemy  whose  cruelty  redoundeth  against 
the  king.”  And  the  king  said,  “ Who  is 
this,  and  of  what  power  that  he  should  do 
these  things?”  And  Esther  said,  “It  is 
this  Aman  that  is  our  adversary  and  most 
wicked  enemy  ! ” 

In  vain,  after  these  words  of  the  queen, 
did  Aman  fall  on  his  knees  before  her  to 
beg  for  mercy.  The  servants  of  the  king 
covered  his  face  and  hurried  him  off  to 
hang  him  on  the  gibbet  which  he  had 
made  ready  for  Mardocheus.  Queen 
Esther,  after  this  again,  fell  before  the 
king,  and  implored  that  letters  might  be 
written  and  sent  off,  reversing  the  former 
letters  against  the  Jews  which  Aman  had 
obtained.  Her  intercession  prevailed,  and 
when  the  danger  to  the  Jews  was  over,  Mar- 
docheus and  Esther  wrote  letters  to  the  Jews 
that  the  14th  and  15th  of  the  month  Adar 
should  be  kept  with  solemn  honour,  for  a 
perpetual  remembrance  as  holy  days,  for 
on  those  days  the  Lord  had  turned  their 
sorrow  into  mirth  and  joy,  through  the 
pray^er,  that  is,  of  Esther  the  queen,  the 
type  of  the  Blessed  Mary’’,  both  in  her  ex- 
altation and  in  her  powerful  intercession. 

“0  glorious  Virgin!”  is  St  Anselm’s 
prayer,  “ who  didst  submit  to  death,  but 
couldst  not  be  bound  by  the  bands  of 
death,  for  thou.  Virgin  though  thou  art, 
wast  the  Mother  of  Him  who  was  the 
Death  of  death  and  the  Conqueror  of  the 
grave  aid  me  by  thy  death  and  the  joys 
of  thy  Assumption  into  heaven,  that  I 
may  spend  the  remainder  of  iny  life  by 
thy  helj:)  in  faith  unfeigned,  and  happily 
accomplish  the  end  of  my  life,  prostrate 
with  tears  to  the  earth  in  sackcloth  and 
ashes,  in  the  penitent  confession  of 
iny  sins,  and,  what  is  of  still  greater 
moment,  in  the  confession  of  the 
name  of  Clirist,  in  the  receiving  of  His 
body  and  blood,  and  in  the  commenda- 


140 


The  Booh  of  the 

tion  of  my  spirit  into  the  hands  of  His 
mercy.  Pray  for  me,  0 holy  Mother  of 
God  ! that  I who,  conscious  of  a multitude 
of  sins,  look  forward  in  fear  and  trembling 
to  stand  before  the  tribunal  of  Thy  Son, 
may,  through  thy  venerable  intercession, 
rejoice  to  be  cleansed  from  all  my  trans- 
gressions by  a true  compunction  of  heart, 
and  the  grace  of  a devout  confession  ob- 
tained through  thee.  May  my  soul  be 
never  again  stained  with  the  stain  of  sin, 
but  through  the  merits  of  thy  most  heal- 
ing Nativity  Annunciation,  thy  most 
holy  virgin  maternity,  most  chaste  purifi- 
cation, and  most  glorious  Assumption, 
may  I obtain  to  be  presented  with  a clean 
heart  and  a chaste  body  in  the  lofty 
palace  of  heaven,  where  thou  dost  glori- 
ously rejoice.  Queen  of  angels  and  of 
men,  and  Mother  of  our  Lord  Jesus  Christ. 
Help  me  in  my  transgressions,  O Mother 
of  mercy ! by  obtaining  through  thy 
Virgin  prayers,  the  pardon  of  my  sins 
from  thy  sweet  Son  Jesus  Christ,  who, 
with  the  Father  and  the  Holy  Spirit, 
liveth  and  reign eth,  one  God,  blessed  for 
ever,  world  without  end”  (St  Anselm’s 
Prayers,  No.  lx.) 


Holij  Bosanj. 

“ 0 Mother  of  my  God,  and  my  Lady 
Mary!”  is  the  prayer  of  another  holy  saint 
and  Doctor  of  the  Universal  Church, 
“ as  a beggar  all  wounded  and  sore  pre- 
sents himself  before  a great  queen,  so  do 
I present  myself  before  thee,  who  art  the 
Queen  of  Heaven  and  Earth.  From  the 
lofty  throne  on  which  thou  sittest,  dis- 
dain not,  I implore  thee,  to  cast  thine 
eyes  upon  me,  a poor  sinner.  God  has 
made  thee  so  rich  that  thou  rnightest 
assist  the  poor,  and  has  constituted  thee 
Queen  of  mercy  in  order  that  thou 
rnightest  relieve  the  miserable.  Behold 
me,  then,  and  pity  me  1 behold  me,  and 
abandon,  me  not  until  thou  seest  me 
changed  from  a sinner  into  a saint.  I 
know  well  that  I merit  nothing;  nay, 
more,  that  I deserve  on  account  of  my 
ingratitude  to  be  deprived  of  the  graces 
which  through  thy  means  I have  already 
received  from  God.  But  thou,  who  art 
the  Queen  of  mercy,  seekest  not  merits 
but  miseries,  in  order  to  help  the  needy. 
Now,  who  is  more  needy  than  I?”  (St 
Alphonsus  Liguori,  Glories  of  Mary, 
ch.  i.  § 1.) 


PRINTED  BY  BALLANTYNE  AND  COMPANY 
EDINBURGH  AND  LONDON 


boston  college  library 

UNIVERSITY  HEIGHTS 
CHESTNUT  HILL.  MASS. 


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